Part 2

The next labourers, so far as known, in this field were Rev. Samuel Davies, afterwards President of Nassau Hall, and Rev. John Tod, of Hanover Presbytery in Va. Mr. Davies began his ministry in Hanover in 1747, and in 1755 he gives the following account in a letter to a member of "the Society in London for promoting Christian Knowledge among the poor." "The inhabitants of Virginia are computed to be about 300,000 men, the one-half of which number are supposed to be negroes. The number of those who attend my ministry at particular times is uncertain, but generally about 300, who give a stated attendance; and never have I been so struck with the appearance of an assembly, as when I have glanced my eye to that part of the meeting-house where they usually sit, adorned, for so it appeared to me, with so many black countenances eagerly attentive to every word they hear, and frequently bathed in tears. A considerable number of them (about five hundred) have been baptised, after a proper time for instruction, and having given credible evidences, not only of their acquaintance with the important doctrines of the Christian religion, but also a deep sense of them upon their minds, attested by a life of strict piety and holiness. As they are not sufficiently polished to dissemble with a good grace, they express the sentiments of their souls so much in the language of simple nature, and with such genuine indications of sincerity, that it is impossible to suspect their professions, especially when attended with a truly Christian life and exemplary conduct. My worthy friend, Mr. Tod, minister of the next congregation, has near the same number under his instructions, who, he tells me, discover the same serious turn of mind. In short, sir, there are multitudes of them in different places, who are willing and eagerly desirous to be instructed, and embrace every opportunity of acquainting themselves with the doctrines of the gospel, and though they have generally very little help to learn them to read, yet to my agreeable surprise many of them, by dint of application at their leisure hours, have made such progress that they can read a plain author intelligibly, and especially their Bibles, and pity it is that any of them should be without them. Some of them have the misfortune to have irreligious masters, and hardly any of them are so happy as to be furnished with these assistances for their improvement. Before I had the pleasure of being admitted a member of your society, they were wont frequently to come to me with such moving accounts of their necessities in this respect, that I could not help supplying them with books, to the utmost of my small abilities; and when I distributed those among them which my friends, with you, sent over, I had reason to think that I never did an action in all my life that met with so much gratitude from the receivers. I have already distributed all the books that I brought over, which were proper for them. Yet still on Saturday evenings, the only time they can spare, my house is crowded with numbers of them, whose very countenances still carry the air of importunate petitioners for the same favours with those who came before them. But, alas! my stock is exhausted, and I must send them away grieved and disappointed. Permit me, sir, to be an advocate with you, and by your means, with your generous friends in their behalf. The books I principally want for them are Watts' Psalms and Hymns, and Bibles. The two first they cannot be supplied with in any other way than by a collection, as they are not among the books your society give away. I am the rather importunate for a good number of these, as I cannot but observe that the negroes above all the human species that I have ever known, have an ear for music, and a kind of ecstatic delight in psalmody; and there are no books they learn so soon, or take so much pleasure in, as those used in that heavenly part of divine worship. Some gentlemen in London were pleased to make me a private present of these books for their use; and from the reception they met with, and their eagerness for more, I can easily foresee how acceptable and useful a larger number would be among them. Indeed, nothing would be a greater inducement to their industry to learn to read, than the hope of such a present, which they would consider both as a help and a reward to their diligence." Having obtained a further supply of books from London for the negroes, Mr. Davies, in a letter to the same gentleman, gives the following account of the manner in which they were received by them. "For some time after the books arrived, the poor slaves, whenever they could get an hour's leisure from their masters, would hurry away to my house, to receive the charity with all the genuine indications of passionate gratitude, which unpolished nature could give, and which affectation and grimace would mimic in vain. The books were all very acceptable, but none more so than the Psalms and Hymns, which enable them to gratify their peculiar taste for Psalmody. Sundry of them lodged in my kitchen all night, and sometimes when I have awaked about two or three o'clock in the morning, a torrent of sacred harmony poured into my chamber, and carried my mind away to heaven. In this seraphic exercise, some of them spend almost the whole night. I wish, sir, you and their other benefactors could hear any of these sacred concerts. I am persuaded it would surprise and please you more than an oratorio or St. Cecilia's day." Mr. Davies afterwards adds, that two Sabbaths before, he had the pleasure of seeing forty of them around the table of the Lord, all of whom made a credible profession of Christianity, and several of them with unusual evidence of sincerity; and that he believed there were more than a thousand negroes who attended upon his ministry at the different places where he alternately officiated.--_Gillies' Historical Collections, Vol. I, p. 334; Appendix to the Historical Collections, p. 29, 37, 40, 42._

The labours of the Rev. Robert Henry seem to have been blessed much to the negroes in Virginia. The centre of his operations was Cub-Creek, in Charlotte county.

Mr. Henry was succeeded by Rev. Drury Lacy of precious memory. We have seen a letter dated July 14th, 1834, which says, "During Mr. Lacy's ministrations at Cub-Creek, there were about 200 black members added, and there were 60 belonging to Mrs. Coles alone. Several black elders were appointed and set apart to superintend those black members."

Mr. Lacy was succeeded by Rev. John H. Rice, D.D. He, says the same letter, "did but little in that cause, as it began to decline as soon as Mr. Lacy ceased his labours in Charlotte." Yet the old records of the General Assembly, and of the General Assembly's Board of Missions show that his labour was not in vain in the Lord. In 1807 Hanover Presbytery addressed a circular to the churches under their care, solemnly exhorting them not to neglect their duty to their servants.[1]

[1] Virginia Magazine, Vol. III. p. 159.

About the time of the labours of Mr. Henry at Cub-Creek, the Rev. Henry Patillo, pastor of Grassy Creek and Nutbush churches in Granville county, North Carolina was labouring successfully among the same class of people. But we are unable to give particulars. Of one thing however we are well certified, and that is that the good effects of his labours have not ceased to be felt extensively to this day.

Dr. Semple's history of the Baptists in Virginia, contains many evidences that from the earliest beginnings of that branch of Christ's church in the South, the salvation of the negroes has not been forgotten or slighted in their ministrations. Indeed the vast numbers connected with their churches show that they have laboured much among them.

Very soon after the Methodists began to preach in the United States, the negroes claimed much of their attention. As early as the year 1804, the Methodists had in the United States 23,531 coloured members, of whom most were slaves. Since that time their numbers have been almost incredibly increased. For besides their regular system of itineracy, they have for some years had very flourishing Plantation Missions, especially in South Carolina and Georgia. The testimony in favour of their labours is not to be found merely in their own official reports, veritable as no doubt they are; but in the increasing desire of planters of all denominations and of no denomination of Christians to have their slaves instructed by them. The Hon. C. C. Pinckney in the address previously referred to, says: "On a plantation in Georgia, where in addition to superior management, the religious instruction of the blacks is systematically pursued, the crops are invariably the best in the neighborhood. The neatness and order which the whole establishment exhibits, prove that the prosperity of the master, and the best interests of the negro are not incompatible. The same state furnishes another instance of this position. The people of an absentee's plantation, were proverbially, bad from the abuse and mismanagement of an overseer, (the proprietors residing in England and the attorneys in Carolina.) The latter dismissed the overseer as soon as his misconduct was discovered, and employed another who was a pious man; he not only instructed the negroes himself to the best of his abilities, but accompanied them every Sunday to a Methodist church in the neighborhood. At the end of five years their character was entirely changed, and has so continued ever since. After nearly fifteen years more, the surviving attorney is now in treaty for the purchase of these very negroes, whom he formerly considered as a band of outlaws. Other examples in favour of this plan have occurred in Carolina. In one instance a gentleman invited a missionary to attend his plantation. After some time, two black preachers, who had previously acquired popularity fell into disrepute, and were neglected by their former congregation. These statements are derived from unquestionable sources. The last case presents a view of the subject, which may have weight with those who think other motives insufficient."

The late Bishop Dehon of South Carolina, turned his attention somewhat to this people and not without success.

We have spoken thus far of the labours of the dead only. Did time permit, interesting details of the labours of many living men might be given. It has been clearly ascertained that in Virginia, North Carolina, South Carolina, Georgia, and in all the Southern States, there are many who are fired with love to the souls of the dying negroes, and are, with various success labouring for their salvation. It will appear by statements already made, and yet to be made, that all denominations of Christians are fairly pledged to this work, so that they cannot consistently retreat from it.

In making the foregoing statements nothing more than an introduction to a great subject was intended. That great subject is our duty respecting the eternal well being of negroes. A friend once inquired respecting President Davies' practice as to the baptism of slave children. We know not what that excellent man's practice was; but we are happy in stating that the highest court in the Presbyterian church has determined in a manner, that is thought satisfactory, all questions on this point. Thus in the minutes of the Synod of New York and Philadelphia for the year 1786, p. 413, it is said: "The following case of conscience from Donnegal Presbytery was overtured, viz.: whether Christian masters or mistresses ought in duty to have such children baptized, as are under their care, though born of parents not in communion of any church? Upon this overture, the Synod are of opinion, that Christian masters and mistresses whose religious profession and conduct are such, as to give them a right to the ordinance of baptism for their own children, may, and ought to dedicate the children of their household to God, in that ordinance, when they have no scruple of conscience to the contrary."

On the next page (414) of the same record, it is said that "It was overtured, whether Christian slaves having children at the entire discretion of unchristian masters, and not having it in their power to instruct them in religion, are bound to have them baptised; and whether a christian minister in this predicament ought to baptize them? The Synod determined in the affirmative."

Again on the 315 page of vol. iii., containing the minutes of the General Assembly for 1816, is this entry:

"The committee to which was referred the following question, viz.: Ought baptism on the promise of the master, to be administered to the children of slaves, reported, and their report being amended was adopted, and is as follows, viz.:

"1st, That it is the duty of masters who are members of the church, to present the children of parents in servitude, to the ordinance of baptism, provided they are in a situation to train them up in the nurture and admonition of the Lord, thus securing them the rich advantages which the gospel promises.

"2nd, That it is the duty of Christian ministers to inculcate this doctrine; and to baptize all children of this description when presented to them by their masters."

It is proper here to state that among the most serious obstacles to the spread of the gospel among this people, the use of ardent spirits has long held and does still hold a prominent place. We once heard a slave-holder say that if Abolitionists had stirred up as much rebellion and caused as much bloodshed among the negroes as the retailers of ardent spirits had done, there would long ere this have been a civil war.

Nat Turner's insurrection broke out in the region that formerly manufactured vast quantities of apple-brandy. His followers are known to have been highly stimulated with this _liquid fire_. Indeed, we know a clergyman who for many years has resided and travelled extensively in the South, and who testifies that among scores of negroes under sentence of death whom he has visited, he remembers but two, who were not led to commit the crimes that brought them to such a sentence by some sort of influence arising from strong drink; and in most cases by drinking just before they committed the crime. It gives us pleasure to state that the sound principles of the Temperance reformation are so few, so plain, and so simple, that they are of easy application to this kind of population. Many recent experiments in the South prove the truth of this assertion, and exhibit most blessed effects arising from the introduction of this reformation among them. Let the friends of morality and religion persevere. Drunkenness is the enemy of the black and the white. It destroys both soul and body, in time and eternity.

We have in possession a number of printed documents written by good men residing in the South on the subject of the religious instruction of the negroes.

One of them is the "Rev. Dr. Richard Furman's exposition of the views of the Baptists relative to the colored population of the United States, in a communication to the Governor of South Carolina," and published at his recommendation. In this document, it is stated that the result of his inquiry and reasoning leads among others to the following conclusions:

"That Masters having the disposal of the persons, time, and labour of their servants, and being the heads of families, are bound, on principles of moral and religious duty to give these servants religious instruction; or at least to afford them opportunities, under proper regulations, to obtain it; and to grant religious privileges to those who desire them, and furnish proper evidence of their sincerity and uprightness. Due care being taken at the same time that they receive their instructions from right sources, where they will not be in danger of having their minds corrupted by sentiments unfriendly to the domestic and civil peace of the community." Page 15.

The second document is styled "Practical considerations founded on the Scriptures relative to the slave population of South Carolina," respectfully dedicated to the "South Carolina Association," by a South Carolinian, understood to be the Rev. Dr. Dalcho of the Protestant Episcopal Church in Charleston. The concluding sentence is in these words: "If we are the owners of slaves, our duty to God, to our country, and to ourselves, all urge the necessity of affording them instruction in the gospel of Jesus Christ, the Saviour of the souls of men." pp. 37, 38.

Another of these documents, whose author is the Rev. Chas. Colcock Jones, D.D., establishes these principles: That the negroes need the gospel: That God has put it in our power to give them the gospel: That we are bound by humanity, consistency, by the spirit of our religion, and by the express command of God to give them the gospel: That we cannot be excused from this work by pleading that they already and sufficiently have the light of life: Nor by pleading that they are incapable of receiving it: Nor by pleading the little success that has been had in this department: Nor by pleading the great and peculiar difficulties of the case.

The next documents are the twelve Annual Reports of the Missionary to the negroes in Liberty County, Georgia, presented to the Association from year to year, and published by order of the Association. These are the most practical and therefore to us the most useful documents in the collection. Passing by the practical matters, we present but one sentence taken from the report of 1833. "The religious instruction of servants is as much a duty as that of children. You are labouring therefore to discharge a duty; and are to account for the manner in which you discharge it at the bar of God." p. 15.

The next document is: "Report of the committee to whom was referred the subject of the Religious instruction of the colored population, of the Synod of South Carolina and Georgia, at its sessions in Columbia, South Carolina, December 5th-9th, 1833, and published by order of the Synod." This able document thus enumerates the benefits which will flow from the religious instruction of the negroes, and clearly shows that it will be to our interest. It specifies these things: "There will be a better understanding of the relation of master and servant and of their reciprocal duties: The pecuniary interests of the masters will be advanced as a necessary consequence: The religious instruction of the negroes will contribute to safety: Another benefit is, we shall thus promote our own morality and religion: Much unpleasant discipline will be saved to the churches: The last benefit mentioned is one that we thus convey to the servants instrumentally: It is the salvation of their souls."

Another document is the "Pastoral letter of the Rt. Rev. Wm. Meade, Assistant Bishop of Virginia, to the ministers, members, and friends, of the Protestant Episcopal Church, in the Diocese of Virginia, on the duty of affording religious instruction to those in bondage," and published at the request of the Convention of Virginia. This manly and Christian publication shows it to be our duty to seek the salvation of these people because: "The providence of God in sending these people among us in a state of dependence points out to us this duty: The word of God is particular and emphatic on this subject: The benevolence and mercy of the gospel require this of us: Consistency requires this of us." The conclusion urges the performance of this duty from success already had in the work. In the Appendix are to be found some letters and documents of great worth on this great subject.

But Dr. Jones seems to be in this department more "abundant in labours" than any other man. We have now his excellent and practical pamphlet on the religious instruction of slaves. We are glad to see it sent forth by our Board of Publication, and in its present form too. We trust it will have an extensive circulation. No man will fail to be better informed who reads it with care. It can for a few cents be transmitted by mail to any part of the United States. Our advice concerning it is given in four words: buy, read, circulate, practice it.

The statistics of the negro race in the slave-holding States of this nation are of the most interesting kind. Their increase is prodigious. We cannot go into this matter now, farther than to say that the next census will probably show that the number of negroes and mulattoes in the United States is more than four millions. What an object for Christian love and wisdom and effort! Who will not pray for the salvation of these people?

From what has been already said, our minds are fully satisfied of the correctness of the following positions:

I. It is the duty of Christians generally, and of Presbyterians particularly, earnestly to seek the salvation of all the destitute, and especially of the negroes of this country, by such methods as the laws of God require, and in conformity with every proper law of the land, relating to these people. A good police is nowhere adverse to the spread of the gospel.

II. On account of the incalculable benefits resulting to the teacher of the plan of salvation, and to him who is taught as well as to masters and the community generally, it is expedient to do this thing and that speedily.

III. It is entirely safe to do this. No facts can be established to the contrary, and many can be established in support of this assertion.

IV. It is very unsafe not to do it, because all men will have some notions of religion, and if they be not correct notions, they will be erroneous, wild, fanatical, superstitious, or in some way highly dangerous. On this subject we present a short extract from a discourse published by the late Dr. Rice, in the year 1825, on the subject of the injury done to religion by ignorant teachers. In that discourse the writer speaking of fanaticism says: