The Project Gutenberg EBook of Thoughts on the Religious Instruction of
the Negroes of this Country, by William Swan Plumer

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.net


Title: Thoughts on the Religious Instruction of the Negroes of this Country

Author: William Swan Plumer

Release Date: June 5, 2010 [EBook #32698]

Language: English

Character set encoding: ISO-8859-1

*** START OF THIS PROJECT GUTENBERG EBOOK RELIGIOUS INSTRUCTION OF NEGROES ***




Produced by Bryan Ness, Richard J. Shiffer and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
file was produced from images generously made available
by The Internet Archive/American Libraries.)





[Transcriber's Note: Every effort has been made to replicate this text
as faithfully as possible, including obsolete and variant spellings and
other inconsistencies. Text that has been changed to correct an obvious
error is noted at the end of this ebook.]




THOUGHTS

ON

THE RELIGIOUS INSTRUCTION

OF

THE NEGROES OF THIS COUNTRY.



BY WM. S. PLUMER, D.D.



SAVANNAH:

EDWARD J. PURSE, PRINTER,

No. 102 Bryan-Street--Up Stairs.

1848.




Many centuries ago, a holy seer said, "Ethiopia shall soon stretch out
her hand unto God." In view of the fulfilment of this prophecy, the
royal bard called for a song of universal praise. The words next
succeeding this prediction are, "Sing unto God, ye kingdoms of the
earth: O sing praises unto the Lord." The writings of Jeremiah inform us
who the Ethiopians were, when he speaks of them as contra-distinguished
from the rest of the race by their colour, as the leopard is from the
rest of the feline tribe by his spots.

The first step in the providence of God towards an amelioration of the
spiritual condition of the negro race was their dispersion among other
races of mankind. This work, both cruel and bloody, had not been
completed, when Christian philanthropy, ever vigilant, sought them out
in bondage, and bore to them the cup of divine consolation, which the
gospel offers to all, and especially to the sons of sorrow. As early as
the year 1732, the United Brethren commenced missions to the negroes in
the Danish West Indies, viz., St. Thomas, St. Croix, and St. Jan. In
1754 they began their labours in Jamaica: in 1756 in Antigua: in 1765 in
Barbadoes: in 1775 in St. Kitts: in 1790 in Tobago. In 1735 they began
their labours among the free negroes of Surinam, and in 1736 they
commenced a mission in South Africa. The same zeal led the same people
to labour amongst the slaves at and near Paramaribo. One mission was at
Paramaribo and one at Sommelsdyke.

The difficulty of establishing the first missions among the negroes can
scarcely now be conceived. This difficulty was neither blindly
contemned, nor timidly feared. With a zeal which Christ knows how to
reward, "two of the Brethren at Hernhutth offered to sell themselves as
slaves, should they find no other way of obtaining an opportunity of
instructing the negroes." In almost every instance some ignorant or
viciously disposed persons chose to misunderstand and misrepresent the
object and tendency of this missionary labour; and thus at first
opposition was frequently violent. But in every case this hostility was
found to be unreasonable and died away. Thus in St. Thomas through the
bitterness of some, of whom better things might have been expected, the
missionaries were at one time imprisoned for fifteen weeks; but soon
after the governor and most of the planters on the island were
convinced, by experience, that the instruction of the negroes in the
principles of religion, instead of impairing, promoted the interests of
their masters; and therefore they were pleased to see their slaves
attend on the preaching of the gospel. Thus also in St. Croix, when a
dangerous plot was discovered among the slaves, who had bound themselves
to murder all the white people on the island in one night, certain
malicious persons reported, that some of the negroes baptised by the
missionaries were concerned in this conspiracy; but their ignorance was
soon vindicated by the criminals themselves. As long as the disturbances
lasted, the Brethren by the governor's advice, omitted the large
meetings of the negroes; and when he authorized them to begin them
again, he and some other gentlemen were present and encouraged the
negroes in their attendance. On another occasion when an order was
issued that no negro should be seen on the streets or roads after seven
o'clock in the evening, he made a regulation that such negroes as had
attended the meetings of the Brethren, and could produce a certificate
to that effect, signed by their teacher, should pass unmolested by the
watch. Such was the confidence the governor placed in the missionaries,
and the slaves under their care.

Indeed it has invariably occurred in the missions to these people that
the planters have perceived the good effects of their labours on the
slaves, and found it in every respect best to have the gospel preached
upon their estates. While on this general subject, it may be proper to
assert what none will or can with truth deny, viz., that no class of
negroes well instructed in Christianity, and connected with churches
under the care of white pastors, have ever been engaged in any
insurrectionary disturbances. Thus the poor, miserable fanatic, who a
few years ago headed a band of drunken murderers in one of the counties
of Virginia, was not himself a member of any Christian church; nor had
he any follower who had ever received sound and systematic religious
instruction; or was connected with any church having a white man for a
pastor or teacher. So also in reference to the plot of 1822 in
Charleston, S.C., the coloured members of the Methodist Episcopal Church
were by report accused of some participation. But the Hon. Charles
Cotesworth Pinckney, Lieutenant Governor of the State, and himself not a
Methodist, in his address before the Agricultural Society of South
Carolina, says; "On investigation it appeared that all concerned in that
transaction, except one, had seceded from the regular Methodist Church
in 1817, and formed a separate establishment, in connection with the
African Methodist Society in Philadelphia; whose Bishop, a coloured man,
named Allen, had assumed that office being himself a seceder from the
Methodist Church of Pennsylvania. At this period, Mr. S. Bryan, the
local minister of the regular Methodist Church of Charleston, was so
apprehensive of sinister designs, that he addressed a letter to the City
Council, on file in the Council Chamber, dated 8th November, 1817,
stating at length the reasons of his suspicion."

In proof of the importance of Christianizing the negroes, even in a
political point of view, it is not unworthy of notice, that soon after
the commencement of the war between England and France during the last
quarter of the last century, the governor of Tortola received
information, that the French inhabitants of Guadaloupe meditated a
descent on the island. He immediately sent for Mr. Turner, the
superintendant of the Methodist Missions in Tortola and the other Virgin
Islands, and having informed him of this report, added that there was no
regular force in the colony to defend it against the enemy, and that
they were afraid to arm the negroes unless he would put himself at the
head of them. Mr. Turner was sensible that such a step was not properly
within the line of the ministerial office; but considering that the
Island was in imminent danger, that if it were conquered by the French,
the religious privileges of the negroes would probably be lost, and that
the war on their part was purely defensive, he consented to the
governor's request, and was accordingly armed with the negroes. About a
fortnight after, a French squadron made its appearance in the bay; but
being informed, it is supposed by some emissaries, of the armed force on
the Island, it abandoned its design and retired. Soon after this the
Governor-general of the Leeward Islands sent an order to the Methodist
Missionaries to make a return of all the negroes in their societies who
were able to carry arms. The return was accordingly made; and a great
part if not the whole of them were armed for the defence of the several
Islands. Such was the confidence the Governor-general had in the loyalty
of the missionaries and their flocks. Let these facts suffice,
especially as there are none on the other side, respecting the safety of
teaching the negroes to know and love God.

Another great difficulty, which the Brethren met in their missions among
the negroes was the unhealthiness of the climate. Thus many of them
scarcely arrived on the islands, when they were attacked by diseases,
which in a short time put a period to their labours and their lives.
Thus from the commencement of the mission in the Danish Islands in 1732
to the year 1766 (or in thirty-four years) no fewer than sixty-six
Brethren and Sisters died in St. Thomas, St. Croix and St. Jan. But
though the mortality was so great, it is surprising with what
cheerfulness others came forward to fill the ranks of those, who had so
prematurely fallen. Bishop Spangenburg informs us, that on one occasion
when it was made known to the congregation at Bethlehem in Pennsylvania,
that five persons had died within a short time on the Island of St.
Thomas, no fewer than eight Brethren voluntarily offered, that very day,
to go thither and replace them. Disease and death as they did not
dishearten them, so neither ought they to dishearten us in this work,
even if they stared us in the face.

The Brethren had often great difficulties, with regard to the marriages
of slaves, even after their baptism. When a planter in the West Indies,
for instance, died in debt, his slaves and other property were sold at
auction; and in these cases, part of the negroes were frequently
purchased by proprietors from other islands, by which means it not only
often happened that parents and children, but husbands and wives were
forever parted from each other. How to act in such circumstances, the
Brethren were at first quite at a loss, and they appear for some time to
have prohibited the converts from contracting another marriage,
apprehending this to be inconsistent with the principles of
Christianity. Now, however, though they do not advise, yet neither do
they hinder a regular marriage with another person, especially if a
family of children, or other circumstances, seem to render a helpmate
necessary.

The course of the English Baptist Missionaries in the east, on the same
subject, may properly be here stated. Among the trials which their
converts had to endure, their situation in respect to marriage was not
the least considerable. In some cases the converts were obliged at the
time of their conversion to forsake their homes, their friends, and even
the wife of their bosom, nor would she afterwards have any
correspondence with them, or if willing herself she was forcibly
prevented by her relations. By this means they were to all intents and
purposes reduced to a state of widowhood, and were in no small danger of
falling into sin. It therefore became a question among the Missionaries,
whether it was not lawful for a person in such circumstances to marry a
second wife, while the first was still living, after he had in vain
employed all possible means to induce her to return to him and not being
able to recover her, had taken some public and solemn measures to acquit
himself of the blame. This question they at length resolved in the
affirmative. A decision involving the same principles, as those referred
to in the case of the removal or estrangement of a husband or wife was
had in the Synod of North Carolina at its sessions at Salisbury in the
year 1827, whereby it was declared that the wife of a member of the
church being sold to the far south-west, and having herself married
again, the husband was at liberty to marry again.

Notwithstanding the difficulties before stated and many similar ones,
the Great Head of the Church greatly blessed the labours of the
Brethren; so that in 1833 they had in the Danish Islands 7 settlements
with 36 missionaries, and 9435 negroes, of whom about 4000 were
communicants. In Jamaica, 7 settlements, 20 missionaries, 5146 negroes,
of whom 1478 were communicants. In Antigua, 5 settlements, 23
missionaries, 14,362 converts, and 5442 communicants. In St. Kitts, 3
settlements, 10 missionaries, 5035 converts, and 1137 communicants. In
Barbadoes, 2 settlements, 6 missionaries, 1374 converts and 282
communicants. In Tobago, 1 settlement, 4 missionaries and 253 in the
congregation. In Surinam, after 99 years labour, they had 1 settlement,
16 missionaries, 3353 converts and 1200 communicants. In South Africa,
after labouring 98 years but with a long interruption, they had 6
stations, 38 missionaries, 2963 converts and 1043 communicants. They
have also one settlement in Paramaribo, and one in Sommelsdyke. The
general summary view of these missions then gives us about thirty-five
stations, one hundred and fifty missionaries--having in their
congregations and under catechetical instruction about forty-two
thousand souls, most, if all of whom profess conversion, and have been
baptised--of whom about fifteen thousand are communicants. These
statistics come down only to the year 1833. Since that time most of the
missions have had great success, but we have not complete statistics at
hand.

In the foregoing statements, one fact of great importance is brought to
light, viz.: that the gospel, as dispensed by the Moravians, has, other
things being equal, been more successful among slaves than among free
negroes. So that the civil condition of these people cannot be pleaded
against an honest discharge of our duty to them.

Though the United Brethren need the testimony of no man to the
importance and utility of their labours; yet as the authority of Bryan
Edwards, Esq., may have some influence with persons of a certain
description, who are prejudiced against missionary exertions in general,
we shall here subjoin a short extract from the work of that writer: "It
is very much," says he, "to the honour of the legislature of Antigua
that it presented to sister islands the first example of the
amelioration of the criminal law respecting negro slaves, by giving the
accused party the benefit of trial by jury, and allowing in case of
capital conviction, four days between the time of sentence and
execution. And it is still more to the honour of Antigua, that its
inhabitants have encouraged in a particular manner, the laudable
endeavours of certain pious men, who have undertaken, from the purest
and best motives, to enlighten the minds of the negroes, and to lead
them to the knowledge of religious truths. In the report of the lords of
the committee of council on the slave trade, is an account of the
labours of the society known by the name of the Unitas Fratrum, commonly
called Moravians, in this truly glorious pursuit; from which it appears
that their conduct in this business displays such sound judgment,
breathes such a spirit of genuine Christianity, and has been attended
with such eminent success, as to entitle its Brethren and missionaries
to the most favorable reception from every man, whom the accidents of
fortune have invested with power over the poor Africans, and who believe
(as I hope every planter believes) that they are his fellow-creatures,
and of equal importance with himself in the eyes of an all-seeing and
impartial Governor of the Universe."--_Edward's History of the West
Indies. Vol. 1, page 487. Fourth Edition._

In the autumn of 1786 the Rev. Dr. Coke, accompanied by three other
Methodist preachers, destined for Nova Scotia, sailed from England for
that country, but after being ten weeks at sea, the violence of the
gales, a leak in the ship, and apprehensions of the want of water,
forced the captain to change his course, and bear off for the West
Indies. Having landed on the island of Antigua, the Dr. and his
companions resolved, that, instead of proceeding to the original place
of their destination, they would attempt to begin a mission on this and
some of the neighboring islands. Of these establishments we shall now
give a short account.

In the course of their labours the Methodist Missionaries established
missions among the slaves in Antigua--in Dominico--in St. Vincents--in
St. Kitts--in St. Eustatia--in Nevis--in Tortola and the Virgin
Islands--in Jamaica--in Barbadoes--in St. Bartholomews--in Grenada--in
Trinidad--in St. Thomas--in New Providence--and the other Bahama
Islands. In these labours the Methodists often met with little
encouragement. Thus in Nevis many of the most opulent planters at first
opposed the design, from an apprehension that it would introduce a
spirit of insubordination among the negroes. Hence for a considerable
time they would not permit the Methodists to have access to the slaves
on their estates; and when some at length ventured to invite them, they
observed the utmost caution in their manner of proceeding: and in some
instances, the missionaries, after having preached a few times, were
discarded, without being informed of any reason for such a singular mode
of treatment. They were rarely however without employment. When
dismissed from one plantation they were solicited to visit others, and
after a short season were treated in the same manner as they had been
before.

In Jamaica, matters were still more unpleasant. A number of the white
people at Kingston, soon after the opening of a chapel became so riotous
that it was impossible in the evening to meet for the worship of God in
peace, both the preacher and hearers being often in danger not only of
mischief, but of losing their lives. Mobs and riots were raised against
the missionaries. Their chapel was presented as a nuisance. The chapel
was stoned--its gates were torn down. Similar outrages were committed at
Morart Bay about 30 miles from Kingston. Opposition rose even higher,
and the Assembly of Jamaica began the work of legislative persecution
and carried it on with great zeal, but not being supported by the Crown,
they were not able to accomplish all their purposes, though much
inconvenience and even suffering followed. This opposition has
continued, until within the last twelve or fifteen years, against the
labours of these people, notwithstanding the law was fairly on their
side. Yet were they not disheartened so as to abandon a field, where God
had been with them from the first. And now we can all see how a gracious
God has overruled all these things for good. The Anniversary of the
Wesleyan Missionary Society in 1834 was attended with an unusual degree
of thankfulness on account of the cessation of this opposition and the
readiness of the people to hear the word of God.

What has been the entire success of their labours up to this date is not
known. But in 1811, twenty-five years from the commencement of the first
missions in the Islands, there were 27 missionaries, and between 11,000
and 12,000 converts. That the number both of missionaries and converts
has been more than doubled since that time is at least very probable.

In reference to the good effects of these missions, one, who may be
regarded both as a competent and credible witness says: "Among the
members of the Methodist societies in the West Indies, there are not a
few, we hope, who are sincere converts to the Christian faith, though we
fear there is a considerable tincture of enthusiasm among them. All of
them so far as is known fulfil with propriety, the relative duties of
life, even their own masters being judges, or if any occasionally
transgress the rules of morality, they are excluded from the connection,
at least after neglecting due reproof. They have abandoned the practice
of polygamy, the besetting sin of the negroes; and the fatal influence
of Obeah or witchcraft, which is often productive of the most terrible
mischief, among the slaves, is effectually destroyed wherever
Christianity prevails. As a proof of the general good conduct of the
converts, it is not unworthy of notice, that when an office which
requires trust and confidence becomes vacant, such as that of a
watchman, it is a usual practice with the planters and managers to
enquire for a religious negro to fill it. Indeed in Antigua, Nevis,
Tortola and St. Vincent's, the proprietors of estates, and the other
inhabitants, are so fully satisfied with the conduct of the
missionaries, and so sensible of the political, as well as moral and
religious advantages resulting from their labours, that they entirely
support the missions in the island by their voluntary contributions."

The London Missionary Society has also laboured in this field to a
limited extent. In 1807 they established a mission on the river Demarara
in Surinam, in South America. This mission from the first was
encouraging. Many attended the preaching. Many came asking in the
greatest earnestness, the way of salvation. The intemperate were
reformed, and "some whom the whip could not subdue for years, the gospel
subdued in a few months." Prejudice and opposition here were never
violent and soon gave way. A place of worship was soon erected, at which
not less than 400 generally attended. A credible witness says: "Perhaps
a more attentive congregation was never seen." Ungodly men testified to
the good effects of this work. They declared what every Christian would
expect, viz.: that the reception of the gospel made the indolent,
industrious, the noisy, quiet, the rebellious, obedient, the ferocious,
gentle. The great promoter of this mission was a rich planter, whose
name was Post, and to whom it occurred as it often does to others, that
his labours and expenditures seemed to be much more blessed to the
slaves on the neighbouring plantations than to his own. The same society
has established a mission at Berbice, a neighboring colony, which is
highly favoured. They had 14 years ago an immense chapel at Georgetown,
attended by great numbers of people of different colours, among whom
were supposed to be more than a 1000 negroes. At this place the slaves
esteemed it a privilege to contribute to the funds of the Missionary
Society.

Did time permit, we might also give some account of the labours of the
"Society for the conversion and religious instruction of the Negroes in
the West India Islands." But there is nothing very peculiar or marked
in its history. We therefore pass on to notice missions among the slaves
in the United States.

Of those who have laboured in this field in our own country, the
earliest, that are known, were the United Brethren. The associates of
Dr. Bray, a gentleman in England, who had by his last will made some
provision for the conversion of the negroes in South Carolina, having
solicited Count Zinzendorf to send some missionaries to that colony, the
Brethren, Peter Boehler and George Schulcus, were sent thither in the
year 1738. In consequence however of the sinister views of those who
ought to have assisted them, they were hindered from prosecuting the
great object of their mission. Both of them, indeed, soon fell sick.
Schulcus died in 1739; and Boehler, who was at the same time minister of
the colony of the Brethren in Georgia, retired with these to
Pennsylvania, in consequence of being required to carry arms in the war
that was carried on against the Spanish.

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:

"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.

"7th. I must not omit to mention, that these efforts of regularly
appointed missionaries, must be seconded by pastors of churches, and
when they can, let them have in their own churches, coloured schools,
under the superintendance of elders and laymen. Is it not wonderful that
our churches have so long remained indifferent to this most interesting
field of labour? One-half or two-thirds of our members have nothing to
do. And why is it so? Because they will not labour for the coloured
population. Let pastors awake and bring the subject strongly and
repeatedly before their people.

"8th. The Missionary must be supported by Christian owners; they must
labour to improve the servants at home; having regular schools for the
children and meetings for the instruction of adults. They should
encourage their people to attend public worship, especially should they
send the children to Sabbath school; otherwise such schools, let the
missionary or teacher do what he may, will decline in all ordinary
cases.

"9th. Let owners also pay special attention to their plantation
regulations; all these should be founded on Christian principle.
Discipline, labour, houses, food, clothing, should all be attended to;
lest in works we deny our profession. This is fundamental.

"10th. While strict subordination is maintained on plantations, the
general police of counties should be rigidly adhered to, and if possible
the coloured population protected from ardent spirits. The plan now
hinted at, or one very similar, will perhaps be found best suited to
their genius, habits, and condition."

But we must close. If our readers feel half the interest in this
subject, which its importance demands, they will thank us for these
views, even if they should not concur in every suggestion made. Let
every man stand in his lot, and put on the whole armour of God.

       *       *       *       *       *

[Transcriber's Notes:

The transcriber made these changes to the text to correct obvious
errors:

  1. p.  7, misssionaries --> missionaries
  2. p.  7, predjudiced --> prejudiced
  3. p.  8, know by the name --> known by the name
  4. p.  9, thanfulness -->thankfulness
  5. p. 18, Diocess --> Diocese
  6. p. 21, proceeds to to be paid --> proceeds to be paid
  7. p. 22, penalities --> penalties
  8. p. 25, develope --> develop
  9. p. 25, metaphics --> metaphysics
 10. p. 27, advoided --> avoided

End of Transcriber's Notes]





End of the Project Gutenberg EBook of Thoughts on the Religious Instruction
of the Negroes of this Country, by William Swan Plumer

*** END OF THIS PROJECT GUTENBERG EBOOK RELIGIOUS INSTRUCTION OF NEGROES ***

***** This file should be named 32698-8.txt or 32698-8.zip *****
This and all associated files of various formats will be found in:
        http://www.gutenberg.org/3/2/6/9/32698/

Produced by Bryan Ness, Richard J. Shiffer and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
file was produced from images generously made available
by The Internet Archive/American Libraries.)


Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://gutenberg.net/license).


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.net

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.net),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at http://www.pglaf.org.


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Its 501(c)(3) letter is posted at
http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
business@pglaf.org.  Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at http://pglaf.org

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org


Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit http://pglaf.org

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations.  To donate, please visit: http://pglaf.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart is the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.


Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.


Most people start at our Web site which has the main PG search facility:

     http://www.gutenberg.net

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.