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Table of Contents

Disappointment of English and American Abolitionists—Their failure attributed to the inherent evils of Slavery—Their want of discrimination—The differences in the system in the British Colonies and in the United States—Colored people of United States vastly in advance of all others—Success of the Gospel among the Slaves—Democratic Review on African civilization—Vexation of Abolitionists at their failure—Their apology not to be accepted—Liberia attests its falsity—The barrier to the colored man's elevation removable only by Colonization—Colored men begin to see it—Chambers, of Edinburgh—His testimony on the crushing effects of New England's treatment of colored people—Charges Abolitionists with insincerity—Approves Colonization—Abolition violence rebuked by an English clergyman.

The condition of the free colored people can now be understood. The results, in their case, are vastly different from what was anticipated, when British philanthropists succeeded in West India emancipation. They are very different, also, from what was expected by American abolitionists: so different, indeed, that their disappointment is fully manifested, in the extracts made from their published documents. As an apology for the failure, it seems to be their aim to create the belief, that the dreadful moral depravation, existing in the West Indies, is wholly owing to the demoralizing tendencies of slavery. They speak of this effect as resulting from laws inherent in the system, which have no exceptions, and must be equally as active in the United States as in the British colonies. But in their zeal to cast odium on slavery, they prove too much—for, if this be true, it follows, that the slave population of the United States must be equally debased with that of Jamaica, and as much disqualified to discharge the duties of freemen, as both have been subjected to the operations of the same system. This is not all. The logic of the argument would extend even to our free colored people, and include them, according to the American Missionary Association, in the dire effects of "that enduring legacy which, with its foul, pestilential influences, still blights, like the mildew of death, every thing in society that should be lovely, virtuous, and of good report." Now, were it believed, generally, that the colored people of the United States are equally as degraded as those of Jamaica, upon what grounds could any one advocate the admission of the blacks to equal social and political privileges with the whites? Certainly, no Christian family or community would willingly admit such men to terms of social or political equality! This, we repeat, is the logical conclusion from the Reports of the American Missionary Association and the American and Foreign Anti-Slavery Society—a conclusion, too, the more certain, as it makes no exceptions between the condition of the colored people under the slavery of Jamaica and under that of the United States.

But in this, as in much connected with slavery, abolitionists have taken too limited a view of the subject. They have not properly discriminated between the effects of the original barbarism of the negroes, and those produced by the more or less favorable influences to which they were afterward subjected under slavery. This point deserves special notice. According to the best authorities, the colored people of Jamaica, for nearly three hundred years, were entirely without the gospel; and it gained a permanent footing among them, only at a few points, at their emancipation, twenty-five years ago; so that, when liberty reached them, the great mass of the Africans, in the British West Indies, were heathen.[73] Let us understand the reason of this. Slavery is not an element of human progress, under which the mind necessarily becomes enlightened; but Christianity is the primary element of progress, and can elevate the savage, whether in bondage or in freedom, if its principles are taught him in his youth. The slavery of Jamaica began with savage men. For three hundred years, its slaves were destitute of the gospel, and their barbarism was left to perpetuate itself. But in the United States, the Africans were brought under the influence of Christianity, on their first introduction, over two hundred and thirty years since, and have continued to enjoy its teachings, in a greater or less degree, to the present moment. The disappearance from among our colored people, of the savage condition of the human mind—the incapacity to comprehend religious truths—and its continued existence among those of Jamaica, can now be understood. The opportunities enjoyed by the former, for advancement, over the latter, have been six to one. With these facts before the mind, it is not difficult to perceive that the colored population of Jamaica can not but still labor under the disadvantages of hereditary barbarism and involuntary servitude, with the superadded misfortune of being inadequately supplied with Christian instruction, along with their recent acquisition of freedom. But while all this must be admitted, of the colored people of Jamaica, it is not true of those of our own country; for, long since, they have cast off the heathenism of their fathers, and have become enlightened in a very encouraging degree. Hence it is, that the colored people of the United States, both bond and free, have made vastly greater progress, than those of the British West Indies, in their knowledge of moral duties and the requirements of the gospel; and hence, too, it is, that Gerrit Smith is right, in asserting that the demoralized condition of the great mass of the free colored people, in our cities, is inexcusable, and deserving of the utmost reprobation, because it is voluntary—they knowing their duty but abandoning themselves to degrading habits.

This brings us to another point of great moment. It will be denied by but few—and by none maintaining the natural equality of the races—that the free colored people of the United States are sufficiently enlightened, to be elevated by education, in an encouraging degree, where proper restraints from vice, and encouragements to virtue prevail. A large portion, even, of the slave population, are similarly enlightened. We speak not of the state of the morals of either class.

As the public are not well informed, in relation to the extent to which the religious instruction of the slaves at the South prevails, the following information will prove interesting, and show that a good work has long been in progress, and has been producing its fruits:

"The South Carolina Methodist Conference have a missionary committee devoted entirely to promoting the religious instruction of the slave population, which has been in existence twenty-six years. The Report[74] of the last year shows a greater degree of activity than is generally known. They have twenty-six missionary stations in which thirty-two missionaries are employed. The Report affirms that public opinion in South Carolina is decidedly in favor of the religious instruction of slaves, and that it has become far more general and systematic than formerly. It also claims a great degree of success to have attended the labors of the missionaries."

The Report of the Missionary Board, of the Louisiana Conference, of the Methodist Episcopal Church, 1855, says:[75]

"It is stated upon good authority, that the number of colored members in the Church South, exceeds that of the entire membership of all the Protestant missions in the world. What an enterprise is this committed to our care! The position we, of the Methodist Church South, have taken for the African, has, to a great extent, cut us off from the sympathy of the Christian Church throughout the world; and it behooves us to make good this position in the sight of God, of angels, of men, of churches, and to our own consciences, by presenting before the throne of His glory multitudes of the souls of these benighted ones abandoned to our care, as the seals of our ministry. Already Lousiana promises to be one vast plantation. Let us—we must gird ourselves for this Heaven-born enterprise of supplying the pure gospel to the slave. The great question is, How can the greatest number be preached to?—The building roadside chapels is as yet the best solution of it. In some cases planters build so as to accommodate adjoining plantations, and by this means the preacher addresses three hundred or more slaves, instead of one hundred or less. Economy of this kind is absolutely essential where the labor of the missionary is so much needed and demanded.

"On the Lafourche and Bayou Black Missionwork, several chapels are in process of erection, upon a plan which enables the slave, as his master, to make an offering towards building a house of God. Instead of money, the hands subscribe labor. Timber is plenty; many of the servants are carpenters. Upon many of the plantations are saw mills. Here is much material; what hindereth that we should build a church on every tenth plantation? Let us maintain our policy steadily. Time and diligence are required to effect substantial good, especially in this department of labor. Let us continue to ask for buildings adapted to the worship of God, and set apart; to urge, when practicable, the preaching to blacks in the presence of their masters, their overseers, and the neighbors generally."

"One of the effects of the great revival among colored people has been the establishment of a regular system of prayer-meetings for their benefit. Meetings are held every night during the week at the tobacco factories, the proprietors of which have been kind enough to place those edifices at the disposal of the colored brethren. The owners of the several factories preside over these meetings, and the most absolute good conduct is exhibited."[76]

"In Newbern, N. C., the slaves have a large church of their own, which is well attended. They pay a salary of $500 per annum to their white minister. They have likewise a negro preacher in their employ, whom they purchased from his master.[77]

And Newbern in this respect is not isolated. For in nearly every town of any size in the Southern States, the colored people have their churches, and what is more than is always known at the North, they sustain their churches and pay their ministers,[78]

"Resolved, that the religious instruction of our colored population be affectionately and earnestly commended to the ministry and eldership of our churches generally, as opening to us a field of most obligatory and interesting Christian effort, in which we are called to labor more faithfully and fully, by our regard for our social interests, as well as by the higher considerations of duty to God and the souls of our fellow men.[79]

The following extracts are copied from the New York Observer, of the present year:

The Presbytery of Roanoke, Virginia, (O. S.) has addressed a Pastoral letter, on the instruction of the colored people, to the churches under its care, and ordered the same to be read in all the churches of the Presbytery, in those that are vacant, as well as where there are pastors or stated supplies. It commences by saying: "Among the important interests of the kingdom of our Lord Jesus Christ, which have claimed our special attention since the organization of the Presbytery in April last,—that the work of the Lord may be vigorously and efficiently carried forward within our bounds,—the religious instruction of the colored people, is hardly to be placed second to any other." After speaking of the obstacles and encouragements to the work, it gives the following statistics:

"In the Presbytery of Charleston, S. C., 1637 out of 2889 members, or considerably over one-half, are colored. In the whole Synod of South Carolina, 5,009 out of 13,074, are colored members. The Presbyteries of Mississippi and Central Mississippi, of Tuscaloosa and South Alabama, of Georgia, of Concord, and Fayetteville, also show many churches with large proportions of colored communicants, from one-third to one-seventh of the whole. Our own Presbytery reports 276 out of 1737 members. In the whole of the above mentioned bodies, there are 9,076 colored, out of 33,667 communicants. Among the churches of these Presbyteries, we find twenty with an aggregate colored membership of 3,600, or an average of 130 to each. We find also, such large figures as these, 260, 333, 356, 525! These facts speak for themselves and forbid discouragement."

Speaking of the obligations to instruct this class, the letter says:

"But these people are among us, at our doors, in our own fields, and around our firesides! If they need instruction, then the command of our Lord, and every obligation of benevolence, call us to the work of teaching them, with all industry, the doctrines of Christ. The first and kindest outgoings of our Christian compassion should be toward them. They are not only near us, but are also entirely dependent upon us. As to all means of securing religious privileges for themselves, and as to energy and self-directing power, they are but children,—forced to look to their masters for every supply. From this arises an obligation, at once imperative, and of most solemn and momentous significance to us, to make thorough provision for their religious instruction, to the full extent that we are able to provide it for ourselves. This obligation acquires great additional force when it is further considered, that besides proximity and dependence, they are indeed members of our 'households.' As the three hundred and eighteen 'trained servants' of Abraham were 'born in his own house;' i. e., were born and bred as members of his household, so are our servants. Of course no argument is needed, to show that every man is bound by high and sacred obligations, for the discharge of which he must give account, to provide his family suitably, or to the extent of his ability, with the means of grace and salvation.

After dwelling on the duties of the ministry, the letter goes on:

"But the work of Christianizing our colored population can never be accomplished by the labors of the ministry alone, unaided by the hearty co-operation of families, by carrying on a system of home instruction. We must begin with the children. For if the children of our servants be left to themselves during their early years, this neglect must of necessity beget two enormous evils. Evil habits will be rapidly acquired and strengthened; since if children are not learning good, they will be learning what is bad. And having thus grown up both ignorant and vicious, they will have no inclination to go to the Lord's house; or if they should go, their minds will be found so dark, so entirely unacquainted with the rudimental language and truths of the gospel, that much of the preaching must at first prove unintelligible, unprofitable at the time, and so uninteresting as to discourage further attendance. In every regard, therefore, masters are bound to see that religious instruction is provided at home for their people, especially for the young.

"If there be no other to undertake the work, (the mistress, or the children of the family,) the master is bound to deny himself and discharge the duty. It is for him to see that the thing is properly done; for the whole responsibility rests on him at last. It usually, however, devolves upon the mistress, or upon the younger members of the family, where there are children qualified for it, to perform this service. Some of our young men, and, to their praise be it spoken, still more of our young women, have willingly given themselves to this self-denying labor; in aid of their parents, or as a duty which they themselves owe to Christ their Redeemer, and to their fellow creatures. We take this occasion, gladly, to bid all these 'God speed' in their work of love. Co-workers together with us, we praise you for this. We bid you take courage. Let no dullness, indifference, or neglect, weary out your patience. You are laboring for Christ, and for precious souls. You are doing a work the importance of which eternity will fully reveal. You will be blessed, too, in your deed even now. This labor will prove to you an important means of grace. You will have something to pray for, and will enjoy the pleasing consciousness, that you are not idlers in the Lord's vineyard. You will be winning stars for your crowns of rejoicing through eternity. Grant that it will cost you much self-denial. Can you, notwithstanding, consent to see these immortal beings growing up in ignorance and vice, at your very doors?

"The methods of carrying on the home instruction are various, and we are abundantly supplied with the needful facilities. We need not name the reading of the Bible; and judiciously selected sermons, to be read to the adults when they cannot attend preaching, should not be omitted. Catechetical instruction, by means of such excellent aids as our own 'Catechism for young children,' and 'Jones' Catechism of Scripture doctrine and practice,' will of course be resorted to; together with teaching them hymns and singing with them. The reading to them, for variety, such engaging and instructive stories as are found in the 'Children's column' of some of our best religious papers; and suitable Sabbath school, or other juvenile books, such as 'The Peep of Day,' 'Line upon Line,' etc., will, in many cases, prove an excellent aid, in imbuing their minds with religious truth. Masters should not spare expense or trouble, to provide liberally these various helps to those who take this work in hand, to aid and encourage them to the utmost in their self-denying toil.

"Brethren, the time is propitious to urge your attention to this important duty. A deep and constantly increasing interest in the work, is felt throughout the South. Just at this time, also, extensively throughout portions of our territory, an unusual awakening has been showing itself among the colored people. It becomes us, and it is of vital importance on every account, by judicious instruction, both to guide the movement, and to improve the opportunity.

"We commend this whole great interest to the Divine blessing; and, under God, to your conscientious reflection, to devise the proper ways; and to your faithful Christian zeal, to accomplish whatever your wisdom may devise and approve."

The Mobile Daily Tribune, in referring to the religious training of the slaves, says:[80]

"Few persons are aware of the efforts that are continually in progress, in a quiet way, in the various Southern States, for the moral and religious improvement of the negroes—of the number of clergymen of good families, accomplished education, and often of a high degree of talent, who devote their whole time and energies to this work; or of the many laymen—almost invariably slaveholders themselves—who sustain them by their purses and by their assistance as catechists, Sunday school teachers, and the like. These men do not make platform speeches, or talk in public on the subject of their 'mission,' or theorize about the 'planes' on which they stand: they are too busy for this, but they work on quietly in labor and self-denial, looking for a sort of reward very different from the applause bestowed upon stump agitators. Their work is a much less noisy one, but its results will be far more momentous.

"We have very limited information on this subject, for the very reasons just mentioned, but enough to give some idea of the zeal with which these labors are prosecuted by the various Christian denominations. Thus, among the Old School Presbyterians it is stated that about one hundred ministers are engaged in the religious instruction of the negroes exclusively. In South Carolina alone there are forty-five churches or chapels of the Episcopal Church, appropriated exclusively to negroes; thirteen clergymen devote to them their whole time, and twenty-seven a portion of it; and one hundred and fifty persons of the same faith are engaged in imparting to them catechetical instruction. There are other States which would furnish similar statistics if they could be obtained.

"It is in view of such facts as these, that one of our cotemporaries, (the Philadelphia Inquirer,) though not free from a certain degree of anti-slavery proclivity, makes the following candid admission:

"'The introduction of African slavery into the colonies of North America, though doubtless brought about by wicked means, may in the end accomplish great good to Africa; a good, perhaps, to be effected in no other way. Hundreds and thousands have already been saved, temporally and spiritually, who otherwise must have perished. Through these and their descendants it is that civilization and Christianity have been sent back to the perishing millions of Africa.'"

The Fourteenth Annual Report of the Missionary Society of the Methodist Episcopal Church South, 1859, says:

"In our colored missions great good has been accomplished by the labors of the self-sacrificing and zealous missionaries.

"This seems to be at home our most appropriate field of labor. By our position we have direct access to those for whom these missions are established. Our duty and obligation in regard to them are evident. Increased facilities are afforded us, and open doors invite our entrance and full occupancy. The real value of these missions is often overlooked or forgotten by Church census-takers and statistic-reporters of our benevolent associations. We can but repeat that this field, which seems almost, by common consent, to be left for our occupancy, is one of the most important and promising in the history of missions. At home even its very humility obscures, and abroad a mistaken philanthropy repudiates its claims. But still the fact exists; and when we look at the large number of faithful, pious, and self-sacrificing missionaries engaged in the work, the wide field of their labors, and the happy thousands who have been savingly converted to God through their instrumentality, we can but perceive the propriety and justice of assigning to these missions the prominence we have. Indeed, the subject assumes an importance beyond the conception even of those more directly engaged in this great work, when it is remembered that these missions absolutely number more converts to Christianity, according to statistics given, than all the members of all other missionary societies combined."

The Tennessee Conference of the Methodist Episcopal Church South, in their Report for 1859, says:

"It is gratifying that so much has been done for the evangelization of this people. In addition to the missions presented in our report, thousands of this people are served by preachers in charge of circuits and stations. But still a great work remains to be accomplished among the negroes within your limits. New missions are needed, and increased attention to the work in this department generally demanded. Heaven devolves an immense responsibility upon us with reference to these sable sons of Ham. Providence has thrown them in our midst, not merely to be our household and agricultural servants, but to be served by us with the blessed gospel of the Son of God. Let us then, in the name of Him who made it a special sign of his Messiahship that the poor had the gospel preached unto them—let us in his name go forth, bearing the bread of life to these poor among us, and opening to them all the sources of consolation and encouragement afforded by the religion of Jesus."

The Texas Conference of the Methodist Episcopal Church South, in their Report for 1859, say:

"At the last Conference, Gideon W. Cottingham and David W. Fly were appointed Conference African missionaries, whose duties were to travel throughout the Conference, visit the planters in person, and organize missions in regions unsupplied. They report an extensive field open, and truly white unto the harvest, and have succeeded in organizing several important missions. All the planters, questioned upon the subject, were willing to give the missionary access to their servants, to preach and catechize, not only on the Sabbath, but during the week. And this willingness was not confined to the professors alone, but the deepest interest was displayed by many who make no pretensions to religion whatever. An interest shown not merely by giving the missionary access to their servants, but by their pledging their prompt support. The servants themselves receive the word with the utmost eagerness. They are hungering for the bread of life; our tables are loaded. Shall not these starving souls be fed? Cases of appalling destitution are found: numbers who heard for the first time the word of life listened eagerly to the wonders it unfolded. The Greeks are truly at our doors, heathens growing up in our midst, revival fire flames around them, a polar frost within their hearts. God help the Church to take care of these perishing souls! Our anniversaries are usually scenes of unmingled joy. With our sheaves in our hands, we come from the harvest field, and though sad that so little has been done, yet rejoicing that we have the privilege of laying any pledge of devotion upon the altar."

The Mississippi Conference of the Methodist Episcopal Church, in their Report for 1859, say:

"We are cheered to see a growing interest among our planters and slave-owners in our domestic missions. Still that interest is not what the importance of the subject demands. While few are willing to bar their servants all gospel privileges, there is a great want in many places of suitable houses for public worship. Too many masters think that to permit the missionary to come on the plantation, and preach in the gin, or mill, or elsewhere, as circumstances may dictate, is their only duty, especially if the missionary gets his bread. None of the attendant circumstances of a neat church, and suitable Sunday apparel, etc., to cheer and gladden the heart on the holy Sabbath, and cause its grateful thanksgiving to go up as clouds of incense before Him, are thought necessary by many masters.

"Notwithstanding, we are cheered by a brightening prospect. Christian masters are building churches for their servants. Owners in many places are adopting the wise policy of erecting their churches so as to bring two, three, or more plantations together for preaching. This plan is so consonant with the gospel economy, and so advantageous every way, that it must become the uniform practice of all our missionary operations among the slaves. Our late Conference wisely adopted a resolution, encouraging the building of churches for the accommodation of several plantations together, wherever it can be done."

The South Carolina Conference of the Methodist Episcopal Church, in their Report for 1859, say:

"Meanwhile the increasing claims of the destitute colored population must not be ignored. New fields are opening before us, the claims of which are pressed with an earnestness which nothing but deeply-felt necessity could dictate. And the question is pressed upon us, What shall we do? Must not the contributions of the Church be more liberal and more systematic? Must not the friends of the enterprise become more zealous? Will not the wealthy patrons of our society, whose people are served, contribute a sum equal in the aggregate to the salary of the missionaries who serve their people? This done, and every claim urged upon your Board shall be honored.

"This is wondrous work! God loves it, honors it, blesses it! He has crowned it with success. The old negro has abandoned his legendary rites, and has sought and found favor with God through Jesus Christ. The catechumens have received into their hearts the gracious instructions given by the missionary, and scores of them are converted annually, and become worthy members of the Church. Here lies the most inviting field of labor. To instruct these children of Ham in the plan of salvation, to preoccupy their minds with "the truth as it is in Jesus," to see them renounce the superstitions of their forefathers, and embrace salvation's plan, would make an angel's heart rejoice."

Failing in securing the Reports of the Baptists at the South, we are unable to exhibit in detail, their operations among the slave population. The same failure has also occurred in reference to the Cumberland Presbyterians, and some of the other denominations at the South. The statistics, taken from the Southern Baptist Register, will indicate the extent of their success. The following statement made up from the Annual Reports of the Churches named, or from the Register, shows the extent to which the slave population, in the entire South, have been brought under the influence of the gospel, and led to profess their faith in the Saviour: