Part 3

"These remarks have a bearing on a particular part of our population, which I think it my duty to state in such terms that the intelligent will understand me. And that this subject may present itself with greater force it ought to be observed, that there is always a predisposition to superstition, where there are no settled religious principles. This state of the human mind, may be regarded as a predisposition to fanaticism where there is a general prevalence of ignorance and rudeness. Now it is well known that there is a large and increasing part of our population whose ignorance is almost absolute. Their spiritual interests have been very generally neglected; and attempts to afford them religious instruction have often been frowned upon by men of power and influence. But have they thus been able to suppress the workings of the religious principle? That is impossible. It would be as easy to exclude the light of the sun by a leaf of the statute book. What then has been the result of this very general negligence? Why, thousands of this race have a set of religious opinions of their own in many very important respects at variance with the religion of the New Testament. They have long shown a most observable preference for those meetings, by whomsoever conducted, where there is most noise and vociferation, most to strike on the senses, and least to afford instruction. While some among them are, no doubt, true Christians, many unquestionably are rank fanatics. They are chiefly under the influence of ignorant spiritual guides. It is most obvious to the careful observer that they are withdrawing more and more from those ministrations, where they can learn the true character of Christianity; and insist with increasing pertinacity, on holding meetings in their own way, and having preachers of their own colour. The profession of religion among them is becoming perceptibly less beneficial: so that in some neighborhoods, this very thing generates suspicion of the professor, rather than confidence in his integrity. The preachers among them, although extremely ignorant, (often unable to read a verse in the Bible or a line in their Hymn book) are frequently shrewd, cunning men. They see what influence misdirected religious feeling gives them over their brethren and they take advantage of it. Many of them feel their importance, and assume the post of men of great consequence. This thing is growing in the Southern country. And while efforts to afford these people salutary instruction have been repressed or abandoned, a spirit of fanaticism has been spreading which threatens the most alarming consequences. Without pretending to be a prophet, I venture to predict, that if ever that horrid event should take place, which is anticipated and greatly dreaded by many among us, some crisp-haired prophet, some pretender to inspiration, will be the ringleader as well as the instigator of the plot. By feigning communications from heaven, he will rouse the fanaticism of his brethren, and they will be prepared for any work however desolating or murderous. The opinion has already been started among them, that men may make such progress in religion, that nothing they can do will be sinful, even should it be the murder of those whom they are now required to serve and obey! The present state of the country presents a prospect truly alarming; and when the rapid growth of our population both black and white is considered, it requires a man of a stout heart indeed, to view the scene without dismay. It is appalling, when such a mighty power as that afforded by the religious principle, is wielded by ignorant and fanatical men. Shall we, then, let this matter alone?"--_Evan. and Lit. Magazine, Vol. 8, pp. 603 and 604._

How literally this "prediction" was fulfilled in the Southampton insurrection, many remember. A "crisp-haired" fanatic led it on.

V. Not only the general course of legislation, but also the general tenor of Providence unite in declaring that the great body of teachers for this people must for the present at least be white men. It is truly marvellous that although Dartmouth College was endowed chiefly as a school, in which to train up Indians for useful stations, yet did that institution never, so far as is known, furnish more than one or two useful and successful preachers of the gospel from among that people. As early as the year 1693, the Earl of Burlington and the Bishop of London, for the time being, who had been constituted by the great Mr. Boyle trustees of the fund he left for the advancement of Christianity among infidels, directed the proceeds to be paid to the president of William and Mary College in Virginia for the education and instruction of a certain number of Indian children. This charity was continued for more than eighty years; yet did it never raise up a missionary to the Indians. In like manner efforts have been made for the last century to train up useful ministers and missionaries of the negro race for this country. As early as the year 1744 the venerable Dr. Styles and the Rev. Samuel Hopkins undertook the education of two apparently promising negroes with a view to the ministry; but it was finally a failure. Dr. John B. Smith also laboured for the same object but never really served the church in this way. Many other efforts have been made, but generally, though we are happy to say not universally, they have been unproductive of any solid or extensive good. If valuable ministers, therefore, are to be raised up from this people, in our country and in sufficient numbers, it must probably be at least for some time to come, from amongst white men.

VI. If Protestants do not attempt and execute this work, Jesuits will undertake and execute a most undesirable work among them. Not only the spirit and genius of popery, but also the developments of policy made in the Leopold Reports, put this matter beyond all doubt. The danger and annoyance of such influences may be learned not only from the doctrines of Romanism and the general history of its acts in every nation, where it has prevailed, but also in particular acts in reference to missions. Thus in St. Vincents in the West Indies the Methodist Missionaries attempted to begin a school among the native Caribs, and the legislature of the islands gave an estate for the support of the institution; but the Catholic priests of Martinico infused suspicions into the minds of the poor people, that the missionaries were employed by the King of England, and by this means raised their jealousy to such a pitch, that it was found necessary to withdraw from among them.

Among the negroes, however, the Methodists were more successful, and in a short time collected such numbers of them in their societies as amply recompensed them for the failure of their labours among the Caribs. In 1793 the Legislative Assembly of St. Vincents, which had at first patronized the Methodist Missionaries, passed a very rigorous act against them, prohibiting them from preaching to the negroes under the severest penalties. For the first transgression, it was enacted that the offender should be punished by a fine of £10; for the second, by such corporeal punishment as the court should think proper to inflict, and likewise by banishment; and if the person should return from banishment, by death!

The emissaries of the Pope have shown their real feelings in reference to evangelical missions, in their attempts on the Sandwich Islands and in their bitterness after their failure, as also in their more recent and cruel conduct in Otaheite.

In the prosecution of the work, it must not be forgotten:

1st. That all that shall be done must be with the consent and under the sanction of proprietors of estates and of slave-holders generally, where the negroes are slaves.

2nd. That the friends of religion should labour to obtain unity of views, sentiments, and purposes amongst all the ministers and churches in our bounds; especially where this population is large.

3d. There must be exercised in the whole matter a sound discretion, and a careful examination of every step.

4th. Also unblenching intrepidity, and Christian firmness.

5th. Untiring perseverance and unceasing effort.

6th. That long patience, which the husbandman hath when he waiteth for the precious fruits of the earth.

7th. Undoubted love to God and to all men.

8th. Correct statistical information of the number of black members in our churches, and hearers in our congregations, should be obtained and published.

9th. A hearty and steady engagedness of private members in all our churches in continual and becoming labours for the salvation of those immediately dependant upon them, should be urged.

10th. Some years ago (in 1833) there was a proposal to organize a general Board or Missionary Society in the South, for the special purpose of conducting this work. At the time we were in favour of such an organization. But it failed from some cause. In the present state of our church, the Board of Missions, (Domestic,) acting as it does through the Presbyteries, and by their advice, is perhaps fully adequate to the work. We see not why they may not do it all, if the churches will but furnish the means, and if proper men can be found. We have spoken of a general Board. Local Associations are and will continue to be in many respects useful and important. Let such be formed, on correct principles wherever it may be useful. A form of a constitution for such an association "auxiliary to the Board of Domestic Missions" constitutes a valuable part of the Appendix to the pamphlet under review.

A friend of ours, who has long felt an interest, and who has through a course of years conducted an extensive correspondence on this subject, has shown us a large number of letters obtained by him for public use from clergymen of high standing in several different denominations, from lawyers, physicians, judges, members of Congress, intelligent planters, officers of public institutions, and others residing in Virginia and Texas, and States lying between them. We find in these letters from men residing far apart a remarkable agreement both in feeling and in judgment.

We propose to conclude this article by quoting a few sentences on topics, which we deem of great importance.

One says, "From my own experience I should say there is but one obstacle to success, and that is a belief among the slaves, that all scriptural passages which bear upon their peculiar situation, have been interpolated by white men. How far this notion prevails I cannot say, but I am sure it does to a great extent."

Another says, "I cannot conceive how any one, who acknowledges the obligations of Christian duty can decline affording Christian instruction to his slaves. That this duty of instruction may be safely performed, seems to me manifest from the very precepts of Christianity. The whole tenor of the Bible inculcates nothing but what, if practised, must contribute to the common advantage of the parties [master and servant.] The chief source of danger from the negro race consists in keeping them ignorant of the principles of Christianity. My experience in this matter has been sufficient to satisfy me that there is no yeomanry in the world, who would make a better return for the labour of moral instruction, so far as the great leading principles of Christianity are concerned."

Another says, "Sermons to coloured people ought to be studied and well prepared. The preacher must by all prudent means enlist public favour. The negroes must be treated with kindness and respect. In giving catechetical instruction, their ignorance and blunders must not be allowed to expose them before their fellows, but must be covered. Their feelings must not be wounded."

Another says, "We must guard against the danger of so presenting the subject of religion to the minds of the negroes as to make the operation of their senses and imagination a substitute for the exercise of the right affections of the heart. Such a method of instruction should be adopted as would make a lawful and judicious use of the senses and imagination; and therefore sermons addressed to them should abound with illustrations taken from common life; a course justified by the parables of our Saviour."

Another says, "Undoubtedly Christians ought to engage in this great work without delay. Nothing can be gained by postponement. The moral wretchedness of our coloured neighbours demands immediate relief; and every principle of humanity and religion urges us to afford it. Preaching intended for this class of persons should be on important subjects, as simple as possible, familiar, attractive and solemn."

Another says, "I think that our white population is prepared for this work; and I know that many of the negroes are perishing for lack of knowledge. All our churches are doing a little for these too long neglected immortals; but the efforts used bear no just proportion to their numbers and necessities."

Another says, "Our Convention appointed a committee to prepare, or collect and publish a series of tracts for the benefit of the slaves, which may be read to them, or by such of them as can read. I trust the scenes, which are enacting in some parts of the north, will convince all our citizens that our first duty is to instruct them in the principles of religion, and not seek to inspire them with lofty notions, which will only rouse up against them the worst feelings of the whites."

Two others relate at length how they overcame reluctance in their negroes to attend upon religious instruction. They gave them a part of Saturday for doing those things, which they had formerly done on the Lord's day, as going to a market, &c. They also gave them two or three hours, when preaching could be had during the week. They thus showed that they were willing to lose, (if loss it was) a portion of their time for their spiritual good. "This course soon removed all outward opposition."

Another says, "Ministers ought not only to preach a great deal more than formerly to servants, but also preach a great deal to white people about the instruction of servants, so as to convince the whole church and the servants that we are in earnest in this business and intend to persevere."

Another says, "May I entreat you to be zealous, as you value the welfare of your country, the prosperity of our church, your own reputation as a minister of the gospel, and the approbation of our Lord and Saviour Jesus Christ. I am assured that nothing under God, will ever give motion to our Southern Zion in this most momentous of all causes of Christian benevolence before us, but the united, determined and protracted effort of God's ministers."

Another says, "Under present circumstances it is evident that they who engage in the delicate business of instructing our slaves, must confine themselves to the method of oral communication. But this limitation should not produce the slightest discouragement. Written documents bore but a small part in the early propagation of Christianity. Until the present age, indeed the mass of the people have received by far the greater part of their religious knowledge and impressions from the mouth of the living teacher. Even now perhaps the majority in our own country have their religious principles and character formed mainly by oral instruction.

"Respecting the method best adapted to the negroes, experience must decide. A few remarks will develop the general principles on which I would act if called to this high and holy duty.

"1st. To study to make the instructions given both pleasant and profitable to the instructed. The whole carcass of modern technical theology--its metaphysics--its subtle distinctions--its mystical dogmas--its sectarian polemics--its technical phrases, &c. &c.--should be cast away by him who goes to this simple and ignorant people as a Christian teacher. He should know nothing among them but the plain facts, and practical precepts, and the devotional sentiments of the Bible; and these he should set forth in the most simple, intelligible, and animated language, abounding in illustrations drawn from objects familiar to his auditors. But let him avoid negroism and vulgarity of all sorts--they would detract from his respectability, and be offensive to the understanding, and native taste of the negroes themselves, who are ignorant indeed, and to a degree stupid--but they are not fools.

"2d. To study maturely, and to digest in a lucid order, a systematic course of instruction--not the technical system of the schools--but a system of plain, practical truth, adapted to the peculiar state of the people to be instructed--illustrating, inculcating, repeating fundamental truths, and scriptural maxims, till they are well understood: aiming first to lay the foundation of a rational faith and an intelligent conviction--before the feelings and fancies of a blind enthusiasm are stirred up. It is peculiarly dangerous, to set fire to the combustible heap of crude and fanatical fancies that occupy the brain of an ignorant person, such as are most of the uninstructed negroes. It is no hard thing to guide a well instructed mind, in which reason and conscience have their due influence--but what can be done with a full blown enthusiast, or a furious fanatic, who is maddened by the chimeras of a diseased fancy? They will disdain sober instruction and set up for themselves. They will be your rivals, and have the advantage of you too, when once the flame of blind enthusiasm is kindled in the congregation.

"3d. To avoid cramming an unprepared mind with too much at once. A few ideas at one time should be clearly expressed and deeply impressed. Do not hurry matters; but let the weak stomach digest one bit, before another is administered; relieve the wearied attention, and quicken pure devotional feeling, by sweet hymns and simple fervent prayers, and short affectionate exhortations.

"4th. To combine various modes of instruction; now a short sermon, methodically exhibiting a single point of truth or duty; now a suitable passage of scripture with a pithy commentary; now a catechetical exercise, either on the last sermon or by lecturing at the time, propounding a point clearly, and then examining the auditor to see if he remember and understand. This will quicken attention, fix what is understood, and detect what is wanting.

To carry on this course, meet them twice on Sabbath and once in the week if possible. But do not claim too much of their Sunday leisure, or they will shun you.

"5th. To gain their confidence and love, sympathize with their innocent feelings, talk to them privately, preserve a mild dignity without contemning their ignorance and degradation. Have all patience with them.

"6th. Do nothing without the master's consent. Teach them what Paul directed slaves to do and be; but beware of pressing these duties too strongly and frequently, lest you beget the fatal suspicion that you are but executing a selfish scheme of the white man to make them better slaves, rather than to make them Christ's freemen. If they suspect this, you labour in vain."

Another says, "On the modes of communicating a saving knowledge of Divine Truth to the coloured population, best suited to their genius, habits, and condition, we must remember that oral instruction is the kind of instruction alone that is universally allowed in slaveholding States. Hence the question with us will be, in what mode can oral instruction be best communicated?

"I answer, 1st. Nothing can take the place of competent, qualified ministers or missionaries; men exclusively devoted to the work, who shall make it their lifetime labour and study, to whom adequate support must be given. The church is as much bound to furnish and support such missionaries, as missionaries to any other heathen people in the world.

"2d. Their labours must be at churches or convenient stations on the Sabbath; and from plantation to plantation during the week. Plantation meetings are scarcely exceeded in utility by Sabbath or any other kind of meetings, and therefore should be vigorously prosecuted. As a general rule none should attend but residents on the estates where they are held.

"3d. In addition to the preaching of the gospel, classes of instruction should be formed, embracing in the first division, adults; and in the second, children and youth. Special instruction should also be given to those who are members of the church, and those who are applying for admission. Let hasty admissions be avoided.

"4th. The manner of communicating instruction should be plain and familiar; fully within their comprehension; without coarseness or levity; and with fervour. In the earlier stages of instruction, the catechetical method may be resorted to with success, your subjects being of the simplest kind; as you advance and your people acquire habits of attention and reflection and improve in knowledge, your subjects may be more elevated.

"5th. The matter of preaching, at least for no very inconsiderable a time, may be chiefly, narratives, biographies, striking works of God, miracles, parables. Didactic discourses, at least at first, are far from being interesting to them. Vary the exercises of worship by singing, and sing standing. Let portions of scripture be committed to memory, as well as psalms, hymns and spiritual songs, to take the place of the foolish and irreverent ones that are often in use among them. The besetting sins of this people ought to be exposed continually. Here give line upon line, and precept upon precept, until conscience is enlightened. Give encouragement in preaching, address them as men, men whom you love, men whom you believe to be capable of improvement, and who, you make no doubt, will improve.

"6th. Of the classes of instruction, I would say that they are of incalculable benefit. All that can be said in favour of Sabbath schools, and Bible classes, can be said in favour of these classes: properly conducted, they are nothing less or more, than Sabbath schools, and Bible classes for coloured persons. Our main hope of permanently improving this people lies just where it does with every other people: in the instruction of children and youth. Be beforehand with their parents, who can only, in the vast majority of cases, inculcate evil both by word and deed; and if it were practicable, an entire separation of children and adults (as is attempted by our missionaries at some of the stations by boarding schools and the like,) would be the best thing that could be done. Every effort therefore should be made to draw out and attach children and youth to the schools opened on the Sabbath, at stations, and to schools opened in plantations. Wherever these schools are opened, if the missionary cannot be supported by good teachers, let him instruct the whole school, on the infant school plan himself. His instructions too should not be short, and imperfect, but embrace some regular system of Christian doctrine and practice; so that after a reasonable time, when the course is completed, a connected and intelligent view of Christianity will have been communicated. Connected with such a regular course of instruction, may be the use of scripture cards, and the like; teaching them to sing hymns, &c. Every thing I may say depends upon the teacher. If he is an interesting man, he will behold increased interest and rapid improvement in his classes.

"With adult classes the improvement will generally be slower and the interest perhaps less and not so easily kept up. Let the same general course of instruction be pursued with them, for literally they are but grown up children.