In the year 1786 the following case of conscience was overturned from Donegal Presbytery, in the Synod of New York and Philadelphia; namely,
"Whether Christian masters or mistresses ought in duty to have such children baptized, as are under their care though born of parents not in the communion of any Christian church?"
Upon this overture "the synod are of opinion that Christian masters and mistresses whose religious professions 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."--Min. p. 413, and Min. of Gen'l Assem, p. 97.
And on the next page (414) it was overturned "whether Christian slaves having children at the entire direction of unchristian masters, and not having it in their power to instruct them in religion, are bound to have them baptized; and whether a Gospel minister in this predicament ought to baptize them?" The synod determined the question in the affirmative.
1787. The minutes of the Methodist conference for this year, furnish the following question and answer, indicative of continued interest in the colored population. "Ques. 17.--What directions shall we give for the promotion of the spiritual welfare of the colored people? Ans.--We conjure all our ministers and preachers by the love of God and the salvation of souls, and do require them by all the authority that is invested in us to leave nothing undone for the spiritual benefit and salvation of them, within their respective circuits or districts; and for this purpose to embrace every opportunity of inquiring into the state of their souls, and to unite in society those who appear to have a real desire of fleeing from the wrath to come; to meet such in class, and to exercise the whole Methodist discipline among them." Number of colored members 3,893.
1790. Again: "Ques.--What can be done in order to instruct poor children, white and black, to read? Ans. Let us labor as the heart and soul of one man to establish Sunday schools in or near the place of public worship. Let persons be appointed by the bishops, elders, deacons, or preachers, to teach gratis all that will attend and have a capacity to learn, from 6 o'clock in the. morning till 10, and from 2 P. M. till 6, where it does not interfere with public worship. The council shall compile a proper school-book to teach them learning and piety." The experiment was made, but it proved unsuccessful and was discontinued. Number of colored members this year 11,682.
The Methodist is the only denomination which has preserved returns of the number of colored members in its connection. I find it impossible to make any estimate of the number in connection with the other denominations. The Methodists met with more success during this period in the Middle and Southern States than in the Northern, and as they paid particular attention to the Negroes large numbers were brought under their influence.
The first Baptist church in this country was founded in Providence, R. I., by Roger Williams, in 1639. Nearly one hundred years after the settlement of America, "only 17 Baptist churches had arisen in it." The Baptist church in Charleston S. C., was founded in 1690. The denomination advanced slowly through the Middle and Southern States and in 1790 it had churches in them all. Revivals of religion were enjoyed, particularly one in Virginia which commenced in 1785 and continued until 1791 or 1792. "Thousands were converted and baptized, besides many who joined the Methodists and Presbyterians." A large number of Negroes were admitted to the Baptist churches during the seasons of revival, as well as on ordinary occasions; they were however, not gathered into churches distinct from the whites south of Pennsylvania except in Georgia. Brief notices of churches composed exclusively of Negroes will be given in the second period of this Sketch. Before the Revolution the Negroes in Virginia attended in crowds the Episcopal church, there being no other denomination of Christians of consequence in the State; but upon the introduction of other denominations they went off to them. Old Robert Carter, or Counsellor or King Carter, as he was commonly called, among the richest men in the State, owning some 700 or 800 slaves and large tracts of land; built Christ's Church in Lancaster county, Va., and reserved one-fourth for his servants and tenants. He was himself baptized, and afterwards emancipated a large number of his Negroes and living fourteen or fifteen years a Baptist, embraced and died in the faith of Swedenborg.
The independence of the American Colonies was acknowledged and peace established in 1783. The articles of confederation of 1778 were superseded by our present Constitution in 1787, from the ratification of which to the present time our country has been rapidly advancing in prosperity.
From the beginning of our controversies with the mother country to the breaking out of the revolutionary war; throughout the period of that arduous struggle; and from its close, throughout the period of national exhaustion, loss of public credit, derangement in trade, political excitements, and conflicting opinions, to the ratification of the constitution, a period of near 20 years, the colonies suffered immeasurably in a moral and religious point of view; and the notices during this period of the state of the churches and of the progress of the Gospel, are gloomy, and some of them of the gloomiest character. Of course the Negroes suffered in common with the rest of the population.
A few remarks suggested by the facts embraced in this first period of our Sketch, shall bring it to a conclusion.
The religious condition of the colonies up to the period of the revolution, taken on the whole, was not one remarkable for its prosperity, notwithstanding there had been some revivals of religion. The New England Colonies were in respect to a supply of ministers and religious privileges and improvement beyond all the rest. But the whole country was in a forming state: but recently settled; every year receiving fresh colonists from abroad, and the older settlers pushing their way into new and unexplored regions; while repeated wars with the Indians, and wars with the French, the Dutch, and the Spaniards, threw different portions into protracted, distressing, and injurious commotions. Agriculture, commerce, manufactures, and the arts, were but in their infancy; and the general conduct of the mother country in regard to the government of the colonies and the policy to be pursued towards them, was wretched; sometimes contradictory, frequently oppressive and injurious, and contrary to the wishes of the colonists.
Such being the state of affairs, we ought not to anticipate any remarkable degree of attention, to the religious instruction of the Negroes, within the Colonies, as an independent class of population. Especially too, as the effect of the slave trade, during its existence, was to harden the feelings against the unfortunate subjects of it, while their degraded and miserable appearance and character, their stupidity, their uncouth languages and gross superstitions, and their constant occupation, operated as so many checks to benevolent efforts for their conversion to Christianity. And thus, those who advocated the slave-trade on the ground that it introduced the Negroes to the blessings of civilization and the Gospel, saw their favorite argument losing its force, in great measure, from year to year.
The fact, however, is worthy of remembrance, that while the Indians--some of whom received us as guests and sold us their lands at almost no compensation at all, and others were driven back to make us room; and with whom we had frequent and bloody wars, and we became from time to time, mutual scourges--received some eminent missionaries from the colonists, and had no inconsiderable interest awakened for their conversion; the African who were brought over and bought by us for servants, and who wore out their lives as such, enriching thousands, from Massachusetts to Georgia and were members of our households, never received from the colonists themselves a solitary missionary exclusively devoted to their good; nor was there ever a single society established within the Colonies, that we know of, with the express design of promoting their religious instruction!
The conclusion, however, would be unwarrantable, that they were wholly neglected. The language of President Davies, "that no man cared for their souls," must be received with abatement. For they had attracted the serious attention of societies in Europe, and of men eminent for wisdom, learning, and piety; and able appeals were written to promote their religious instruction: and some attempts were made to send over missionaries and also to engage the services of the settled clergy in their behalf, the Church of England in this good work taking the lead.
We are certified