The History of the Negro Church Part 3

The facts set forth above easily lead to the conclusion that the rise of the Negroes in the church was impeded by connection with their self-styled superiors. At first the whites had seriously objected to the evangelization of the Negroes, feeling that they could not be saved and, when the latter had been convinced of this error, many of them were far from the position of conceding to the blacks equality in their church organizations. Negroes in certain parts, however, were at first accepted in the congregations with the whites and accorded equal privileges.

During the American Revolution when there was a tendency to give more consideration to all persons suffering from restriction, this freedom was enlarged. After the reaction following the American Revolution when men ceased to think so much of individual or natural rights and thought more frequently of means and measures for centralized government, the Negroes, like most elements far down, were forgotten or ignored even by the church. In this atmosphere of superimposed religious instruction the Negro was called upon merely to heed the Word and live. Experience soon taught, however, that it is difficult for a people to maintain interest in a cause with the management of which they have nothing to do.

Having enjoyed for some time the boon of freedom in the church, moreover, the Negroes were loath to give up this liberty. The escape of a young Negro, a slave of Thomas Jones, in Baltimore County in 1793 is a case in evidence. Accounting for his flight his master said: "He was raised in a family of religious persons commonly called Methodists and has lived with some of them for years past on terms of perfect equality; the refusal to continue him on these terms gave him offense and he, therefore, absconded. He had been accustomed to instruct and exhort his fellow creatures of all colors in matters of religious duty." Another such Negro, named Jacob, ran away from Thomas Gibbs of that same State in 1800, hoping to enlarge his liberty as a Methodist minister; for his master said in advertising him as a runaway: "He professed to be a Methodist and has been in the practice of preaching of nights." Still another Negro preacher of this type, named Richard, ran away from Hugh Drummond in Anne, Arundel County, that same year, while another called Simboe escaped a little later from Henry Lockey of Newbern, North Carolina.

[Ill.u.s.tration: BISHOP RICHARD ALLEN

Founder of the A. M. E. Church.]

This was the beginning of something more significant. The free Negroes in the North began to a.s.sert themselves after the manumissions incident to the American Revolution, as they were not necessarily obligated to follow the fortunes of the white churches. Such self-a.s.sertion early culminated in the protest of Richard Allen, the founder of the African Methodist Episcopal Church. Richard Allen was the very sort of man to perform this great task. He was born a slave of Benjamin Chew of Philadelphia but very soon thereafter was sold with his whole family to a planter living near Dover, Delaware, where he grew to manhood. Coming under Christian influence, he was converted in 1777 and began his career as a minister three years later. Struck with the genuineness of his piety, his master permitted him to conduct prayers and to preach in his house, he himself being one of the first converts of this zealous messenger of G.o.d. Feeling after his conversion that slavery was wrong, Allen's master permitted his bondmen to obtain their freedom. Allen and his brother purchased themselves for $2,000 in the depreciated currency of the Revolutionary War.

Richard Allen then engaged himself at such menial labor as a Negro could then find, cutting wood and hauling, while preaching at his leisure.

Recognizing his unusual talent, Richard Watcoat on the Baltimore circuit permitted Allen to travel with him, and Bishop Asbury frequently gave him a.s.signments to preach. Coming to Philadelphia in 1786, Allen was invited to preach at the St. George Methodist Episcopal Church and at various other places in the city. His difficulties, however, had just begun. Yet he could not but succeed because he was a man of independent character, strict integrity, business tact, and thrifty habits. When he spoke a word, it was taken at its face value. His rule was never to break a promise or violate a contract.[4]

The special needs of his own people aroused him to action in their behalf. He said, "I soon saw a large field open in seeking and instructing my African brethren who have been a long forgotten people, and few of them attended public wors.h.i.+p." Starting a prayer meeting in Philadelphia, he soon had 42 members. Encouraged thus, he proposed to establish a separate place of wors.h.i.+p for the people of color, but was dissuaded therefrom by the protest of the whites and certain Negroes unto whom he ministered, only three of whom approved his plan. Preaching at this church, however, with such power as to move his own people in a way that they had never been affected before, he attracted them in such large numbers that the management proposed to segregate the Negroes.

When, moreover, the management of the church undertook to carry out this plan so drastically even to the extent of disturbing Richard Allen, Absalom Jones, and William White by pulling them off their knees while they were in the att.i.tude of prayer, the Negroes arose and withdrew from the church in a body.

This was the beginning of the independent Free African Society organized by Richard Allen and Absalom Jones. It appeared that Jones and Allen soon had differing plans; for the former finally organized the African Protestant Episcopal Church of St. Thomas, while the majority of the persons seceding from the St. George Methodist Episcopal Church followed the standard of Allen in effecting the independent organization known as Bethel Church. Allen purchased an old building for the Bethel church and had it duly dedicated in 1794, when he organized a Sunday school and a day and night school, to which were sent regular ministers by the Methodist Conference. Richard Allen was ordained deacon by Bishop Asbury in 1799, and later attained the status of elder. Negroes of other cities followed this example, organizing what were known as African Methodist Episcopal churches in Baltimore; Wilmington; Attleboro, Pennsylvania; and Salem, New Jersey.

Having maintained themselves independently for some time, these African societies developed sufficient leaders to effect the organization of a national church. In Philadelphia there were in cooperation with Richard Allen such workers as Jacob Tapsico, Clayton Durham, James Champion, and Thomas Webster. In Baltimore there were Daniel c.o.ker, Richard Williams, Henry Harding, Stephen Hall, Edward Williamson and Nicholson Gilliard; in Wilmington, Delaware, Peter Spencer, the popular leader of the Union Church of Africans, established in 1813; in Attleboro, Pennsylvania, Jacob Marsh, Edward Jackson and William Anderson; and in Salem, New Jersey, Peter Cuff. These met in Philadelphia on the 9th day of April, 1816, to establish the African Methodist Episcopal Church, the moving spirits being Richard Allen, Daniel c.o.ker and Stephen Hall, an intelligent layman of Baltimore, Maryland. Equally interested in the same movement were Morris Brown, Henry Drayton, Charles Corr, Amos Cruickshanks, Marcus Brown, Smart Simpson, Henry Bull, John Matthews, James Eden, London Turpin and Alexander Harper of Charleston, who could not attend because of the restrictions there upon the travel of Negroes and the effort in the South to proscribe the independent church movement among persons of color.

The most important transaction of the Philadelphia meeting was the election of the bishop. Upon taking the vote the body declared Daniel c.o.ker bishop-elect; but for several reasons he resigned the next day in favor of Richard Allen, who was elected on the 10th and consecrated the following day by regularly ordained ministers. The conference resolved, moreover, that the people of Philadelphia, Baltimore, and all other places, who might unite with them should become one body under the name of the African Methodist Episcopal Church. Hoping that this national church might have accessions from other ranks in which the Negroes were not welcome or at best tolerated, this conference pa.s.sed a resolution to the effect that ministers coming from another evangelical church should be received in the same standing which they held in the connection from which they came. This body adopted a book of discipline with its articles of religion and general rules just as it had been drafted by the Wesleyans, following the general principles of government as had been in vogue among the Methodists already. The church then began its career with seven itinerants and Bishop Allen as the exponents of a new thought.

Much progress thereafter was noted. The Baltimore district under the direction of Daniel c.o.ker reported 1,066 members in 1818, 1,388 in 1819, 1,760 in 1820, and 1,924 in 1822, while there were in Philadelphia about 4,000. With the establishment of the New York conference the limits of the connection extended eastward as far as New Bedford, westward to Pittsburgh and southward to Charleston, South Carolina. Thereafter, however, there was little hope of success in the South. The African Methodists had with some difficulty under the leaders.h.i.+p of Rev. Morris Brown established in Charleston a church reporting 1,000 members in 1817, and increasing by 1822 to 3,000 in spite of the intolerant laws and the police regulations making it difficult for slaves and free persons of color to attend. In 1822, however, because of the spirit of insurrection among Negroes following the fortunes of Denmark Vesey, who devised well laid plans for killing off the masters of the slaves, the African Methodists were required to suspend operation. Their pastor, Morris Brown, was threatened and would have been dealt with foully, had it not been for the interference of General James Hamilton, who secreted Brown in his home until he could give him safe pa.s.sage to the North, where he very soon reached a position of prominence, even that of bishop in the African Methodist Episcopal Church.

Another secession of the Methodists from the white connection was in progress in other parts. A number of Negroes, most of whom were members of the John Street Methodist Episcopal Church, in New York City, took the first step toward separation from that connection in 1796. They had not been disturbed in their wors.h.i.+p to the extent experienced by Richard Allen and his coworkers in Philadelphia, but they had a "desire for the privilege of holding meetings of their own, where they might have an opportunity to exercise their spiritual gifts among themselves, and thereby be more useful to one another." Such permission was obtained from Bishop Francis Asbury by a group of intelligent Negro Methodists, chief among whom were Francis Jacobs, William Brown, Peter Williams, Abraham Thompson, June Scott, Samuel Pontier, Thomas Miller, William Miller, James Varick and William Hamilton. Three of these persons, Abraham Thompson, June Scott, and Thomas Miller, were at that time recognized preachers, and William Miller was an exhorter, all of them officiating in this capacity as opportunities presented themselves in their connection and under the supervision of the white Methodists.

These workers continued in this situation until the year 1799, when, with a further increase in the Negro members.h.i.+p of the Methodist Episcopal Church in New York City, they proposed to build a separate house of wors.h.i.+p rather than merely hold separate meetings in the edifice belonging to the white Methodists. A meeting was held soon thereafter and arrangements were made for the purchase of a lot in Orange Street, between Cross and Chatham, on which after having paid the amount of $50, they found out that the t.i.tle was involved and they thereafter purchased a site situated at the corner of Church and Leonard Streets and fronting on Church Street. Upon this site they erected a building in the year 1800, naming the edifice the African Methodist Episcopal Zion Church. Their white friends, seeing that they were determined to be a separate body, appointed as their adviser Rev. John McClaskey, who instructed them how to proceed in drawing up the articles of government. A charter was secured in 1801 and bears the signatures of Peter Williams and Francis Jacobs.

This church had not proceeded very far before there arose some dissension in the ranks. The first exhibition of this was the effort of two of the founders, Abraham Thompson and June Scott, who, "induced by the expectation of filthy lucre," tried to form a society separate from the Zion church. In this they were aided by a white man who desired to exercise his own spiritual gifts, the opportunity for which he could not secure among his own people who belonged to the _Society of Friends_, from which he had been expelled. This new organization was finally effected as the _Union Society_. Very soon thereafter Abraham Thompson repented of his action and abandoned the attempt, leaving June Scott to continue the work of the Union Society by himself. As he was unable to bear the expenses thereafter the society was consequently broken up and June Scott attached himself to another church.

Another obstacle appeared in 1813 when Thomas Simpkins, upon being expelled from the Zion Church, of which he had been a member and a trustee, undertook to establish a new society. He drew to himself William Miller, who had been ordained deacon in the Zion Church.

Obtaining thereafter a site in Elizabeth Street, they succeeded in persuading a number of members of the Zion Church to unite with them to establish the Asbury Church. Unlike the unsuccessful attempt of Abraham Thompson and June Scott in forming the Union Society, the Asbury Church became permanently established. Desiring, however, to be regular in their operations, the members of the Asbury Church found themselves compelled to appeal to the same ecclesiastical authorities and to accept practically the same government as that already inst.i.tuted for the Zion Church. This church was thereafter received in the Methodist Church.

Although this was considered a very bad omen for the Zion Church, however, it continued to make progress in spite of expectations to the contrary. The members of the church decidedly increased and steps were taken for the construction of a house with a school room underneath on the site of the old meeting house. On the 25th of November there began the construction of a more suitable building which was completed by 1820.

Another disturbing factor appeared in the scheme of William Lambert. He had been a member of the Zion Church and seceded with those who formed the Asbury connection. Because the Zion Church refused to appoint him as a minister, and even Asbury refused to hear him preach, he returned from Philadelphia where he had been under the influence of Bishop Richard Allen, from whom he had obtained a license to preach, and endeavored to establish a church for Bishop Allen's denomination. He obtained a school house in Mott Street, and with the a.s.sistance of Rev. Mr. White, a member and an ordained deacon, it was fitted for a church. In the meantime Bishop Allen was in touch with some of the official brethren in New York City with a view to extending the jurisdiction of his own church. The supporters of Bishop Allen, moreover, appeared at the opportune moment, when the Zionites were without a building and were also without the direction that it had formerly had from the white Methodists, inasmuch as the latter were disturbed by a schism resulting from differences as to church government.

Further disturbance was, therefore, caused when Henry Harden entered the city of New York in 1820 and commenced to form a society of African Methodists with the a.s.sistance of William Lambert and Rev. Mr. White.

The Zionists bearing it rather grievously that Bishop Allen had thus tried to invade that field, decided that they would neither preach for the Allenites nor permit the Allenites to preach for them. In this resolution, William Miller, the minister of the Asbury Church, acquiesced and seemingly agreed thereby to connect himself closely with the Zionites. The church of Richard Allen's connection, however, did not displease all the persons concerned. According to the account of Christopher Rush, who himself became a bishop of the African Methodist Episcopal Zion Church, although Richard Allen arrived and sanctioned all that had been done by those men who were working for the progress of his denomination, "his presence seemed soon to alter the minds of the Zion preachers, for notwithstanding their resolution to discountenance the proceedings of the Bishop, yet some of them went to their meetings, some of them sat in their altar, and one of them, James Varick, opened meeting for the Bishop on the second or third Sunday night of the existence of that society."

[Ill.u.s.tration: JAMES VARICK]

During the first years of their separation the African Methodists in New York had the cooperation of the whites and the funds necessary for the construction of their building and the maintenance of their ministers came from that source. In the course of time, however, the funds contributed by the people of color themselves increased with this growing desire for independence. The schism in the white church, moreover, stimulated this desire for thorough separation from the white Methodists inasmuch as their so-called superiors were divided in their views as to questions of polity. These Methodists of color believed that they should avail themselves of the opportunity to control their own affairs. They had at first had for pastors white Methodist preachers with the local preachers of color serving under them. They thereupon notified the white Methodists that they no longer felt themselves obligated to look to them for supplying the pulpit and that they did not desire to have their property involved in the difficulties contemplated by the proposed act of incorporation which had led to the schism. The Zionites were in a state of indecision, however, for the reason that not having left the white Methodist Church in a snarl as did the followers of Richard Allen, the Zionites had no particular grievance to serve as a cohesive force. Many had thought either of returning to the white Methodists or joining the Allenites.

There soon came a time then when it was necessary for the Zionites to decide exactly what they would do. This being the case, an official meeting was held on August 11, 1820, for the purpose of considering the serious state of the church. Two important questions were propounded at this meeting, one being: "Shall we return to the white people?" The answer was negative. The next question was: "Shall we join Bishop Allen?" The answer was also negative. They, therefore, decided to take steps for establis.h.i.+ng a firm church government of their own. Several efforts have since been made to unite the African Methodists but to no avail.

Being desirous, however, to proceed regularly rather than radically, these African Methodists sought ordination and consecration through some branch of the Christian Church. They sent a committee to make such a request of Bishop Hobart of the Episcopal Church, but he was unable to serve them. They then appealed to the bishop of the Methodist Church, but they were put off in one way or another, with excuses of the bishop having no power to act without the conference and with the request that they should defer action until the conference should have time to investigate. They thereafter appealed to the conference in session in Philadelphia and were encouraged by a favorable resolution to expect that such service would be rendered them. For some reason they appealed to the conference in New York, which finally refused to grant their request. The Zionites were then reduced to radical measures in that they had finally to follow in the footsteps of the Asbury Church in ordaining its own deacons and elder.

Becoming thus aggressive, the Zionites, like the Allenites, had taken the offensive. They extended their operations through missionaries into Flus.h.i.+ng, New Haven, Long Island, and even into Philadelphia, where certain persons separating from the connection of Richard Allen, organized the Wesleyan Church and joined the Zionites. Under the leaders.h.i.+p of such men as James Varick, George Collins, Charles Anderson, and Christopher Rush, they drew up the doctrines and discipline of the African Methodist Episcopal Church in America, elected a number of elders, and finally organized in 1821 a national body, of which James Varick became the first bishop in 1822.

Before the Negro Methodists perfected their organizations by which the influence of their churches might be permanently extended throughout the country, the Baptists had been locally trying to do the same thing. The Harrison Street Baptist Church was organized at Petersburg, Virginia, in 1776; another Negro Baptist Church at Williamsburg, Virginia, in 1785; the First African Baptist Church at Savannah in 1785, with a second Baptist Church in that city following fourteen years later; the African Baptist Church of Lexington, Kentucky, in 1790; and a mixed Baptist Church in the Mound Bayou, Mississippi district, in 1805, by Joseph Willis, a free Negro born in South Carolina in 1762.[5] In the city of Philadelphia on May 14, 1809, thirteen colored members who had for some time felt that it would be more congenial for them to wors.h.i.+p separately, were dismissed to form the first African Baptist Church. On June 19, 1809, the use of the First Baptist Church (white) was given them for the meeting at which they were const.i.tuted an organized body.

The main trouble with the First Baptist Church (white) seemed to be that it had suffered from having its anti-slavery ardor dampened during the reaction following the Revolutionary War. Whereas many of the Baptists in other parts had become radical emanc.i.p.ationists, the white Baptists of Philadelphia after having attacked the slave trade, tried to dodge the anti-slavery issue with the excuse that it was a political question with which the church had nothing to do. The anti-slavery sentiment was naturally suppressed during the pastorates of Holcombe, Brantly and Cuthbert, all southern men, partly in defense of their well-known sentiment and partly through the sentiment of the people themselves.

Complete separation of the Negro Baptists in this church was, therefore, deemed a necessity during the first quarter of the nineteenth century when there was an increasing prejudice against free persons of color because of the rapid migration of freedmen from the South to Pennsylvania.

When in 1809 the Negroes organized the African Baptist Church in Philadelphia, it was placed under the oversight of Rev. Henry Cunningham, and was directed for two years thereafter by John King.

According to another record there was at this time in the South a slave named Burrows who felt that he was called to preach. Many encouraged him to come North to beg money to buy his freedom. Two of his friends, free persons of color, were so impressed with his worth and believed so implicitly in his word as his bond that they bound themselves in bondage for six months while he absented himself to solicit funds throughout the North. In a short time this man of such indomitable will and belief in himself and in the future, raised the required sum of money with which he effected his manumission and invited these loyal friends who had been instrumental in his liberation to come North to Philadelphia to a.s.sist him in establis.h.i.+ng a Baptist church. This was the First African Baptist Church of Philadelphia, which, in 1809, became one of the substantial religious organizations of the city, having enjoyed the services of useful and influential preachers, four of whose long pastorates covered the whole period of one hundred years.

When the African Baptist Church of Philadelphia was being organized, the same movement was culminating in New York City. Prior to 1809 the Baptists of color had wors.h.i.+ped along with their white brethren. The church record of November 1, 1770, says: "After divine service, Hannah Dunmore and Chloe, a Negro woman belonging to Mr. George Green, were received into the church." Speaking about this relation, this doc.u.ment says: "Our records have many notices of baptisms and marriages among the Negro people and until early in the present century there was a large group of them in this church." But the desire for independence and a more congenial atmosphere so obsessed them that they sought to form an organization of their own. This was finally effected in 1809 under the leaders.h.i.+p of the Rev. Thomas Paul, a native of Exeter, New Hamps.h.i.+re, "where," according to the _Baptist Memorial_, "he was born of respectable parents on the third of September, 1773." He experienced faith in Jesus at an early age and was baptized in the year 1789 by the Rev. Mr. Locke; but, although impressed with the thought that his calling was the ministry, he was not ordained until 1805. Soon thereafter he well organized the African Baptist Church in Joy Street, in Boston, where he served this congregation for about twenty-five years. His labors, however, were not restricted to that city. He frequently made preaching excursions into different parts of the country where his "color excited considerable curiosity, and being a person of very pleasing and fervid address, he attracted crowds to hear him; at this period of his ministry his labors were greatly blessed with numerous conversions in several revivals of religion commenced in different towns under his ministration." It was while he was pastor of the Church in Boston, that in 1808 he organized in New York City the congregation now known as the Abyssinian Baptist Church and served it from June to September of that year, after which Josiah Bishop and others had charge of this very promising work.

The beginnings of this church are interesting. According to a contemporary, "About the year 1807, the colored brethren and sisters of the First Baptist Church, wors.h.i.+pping in Gold Street, for reasons unnecessary now to mention, respectfully proposed to the said church the expediency of a separation: seeing that the colored Methodists and Episcopalians had made similar propositions to their respective churches with success, they humbly desired the same. But they were unsuccessful until the year 1809. In the interim the Rev. Thomas Paul, of Boston, at their request, visited the city, and he was well received in the white churches, preaching to large congregations. Encouraged by such a state of things, they resolved on procuring a place of wors.h.i.+p. The meeting-house in Anthony Street, the property of the Ebenezer Baptist Church, being for sale, was purchased by them, with the cooperation of their white brethren. The First Church, satisfied with the competency of brother Paul for the care and management of the pet.i.tioners, unanimously granted honorable letters of dismission to four brethren and twelve sisters, who, with three others, were const.i.tuted a gospel church on Wednesday, the 5th of July, 1809, under the name of the 'Abyssinian Baptist Church.' It is to be regretted that the order of exercises at the public recognition of this new interest cannot be found. Blest with the faithful labors of such a gifted man, crowded a.s.semblies heard the word of the Lord, and many were added to the church on a profession of their faith in Christ."

Paul's interest in the Negro was not limited to those in this country.

In 1823 he presented to the Baptist Missionary Society of Ma.s.sachusetts a plan for improving the moral and religious condition of the Haitians, requesting that he be sent to these people as a missionary. His plan was received with considerable enthusiasm and he was appointed as a missionary and sent to that country for six months. President Boyer of the Republic of Haiti and other public functionaries kindly received this missionary, giving him permission to preach. There he soon met with some success in edifying a few pious people who seemed gratified beyond measure by his ministrations. Writing home, he frequently mentioned "the powerful precious soul reviving seasons" which he and the few disciples on the island enjoyed. Because of his lack of knowledge of the French language, however, he could not reach a large number of the inhabitants of that island. He was, therefore, compelled to leave Haiti with the regret that he could not do more for its general welfare and especially its deplorable moral condition.[6]

That the independent church movement among Negroes should be directed toward Methodism and Baptism requires some consideration. In those parts of the country in which most Negroes were found, the dominant communicants among the whites were at first Episcopalians, the successors to the rites and ceremonies of the Anglican Church. Among some of the best friends of the Negroes, moreover, were the Presbyterians, who often extended the blacks the same hand of welcome as did the Quakers. Whether this was due altogether to the emotional nature of the Negroes to which the Baptists and Methodists appealed, to chance, or to the wisdom of the leaders of the independent church movement among the Negroes, is a much mooted question. Discussing this matter, Bishop B. T. Tanner in his _Apology for African Methodism_ (page 63), attributed the success of Methodism to the foresight of Richard Allen.

The author of this work shows how Richard Allen at first cooperated with the Free African Society in Philadelphia until upon holding a meeting, November 15, 1788, they adopted a report of the committee providing for an organization of that society as a religious body, on a basis which, according to Allen's opinion, would have been a usage which prevented that freedom which the gospel permits. Feeling that the current of religious sentiment was not flowing in the desired direction, Allen refused further to cooperate with this group, which by a vote formally declared Allen's connection severed with that society, although Richard Allen retained the friends.h.i.+p of Rev. Absalom Jones, the first rector of the St. Thomas Church, which later developed from this organization.

Bishop Tanner contends that Allen appreciated the fact that, his people being undisciplined, a sound judgment educated with their emotional natures should not be forgotten and swallowed up in the cold intellectual ritual. As he believed that by blending together the emotional and intellectual, the minds of the Negroes could be better developed along religious lines, he refused the proffered rectors.h.i.+p of St. Thomas, saying that he could not be anything but a Methodist. He said, moreover: "I was confident that there was no religious sect or denomination which would suit the capacity of the colored people so well as the Methodist, for the plain, simple Gospel suits best for any people, for the unlearned can understand, and the learned are sure to understand; and the reason that the Methodists are so successful in the awakening and the conversion of the colored people, is the plain doctrine which they preach and having a good discipline."

The Episcopal Church, moreover, could hardly attract Negro churchmen of very much ambition, when it did not require very much reasoning to reach the conclusion that inasmuch as that church had too often neglected the poor whites, it would hardly be inclined to proselyte Negroes. Prior to the time that Absalom Jones was made priest, the St. Thomas Church, according to the Protestant Episcopal convention, was not ent.i.tled to send clergymen or deputies thereto nor to partic.i.p.ate in the general government of the Episcopal Church. In the year 1795 they declared it was only for the present. The same position, however, was taken in 1843 and it was adhered to throughout the period of slavery; for the Episcopal Church persistently refused to make slavery a matter of discipline.

It is little wonder then that Episcopal churches among Negroes have much difficulty in their development, and only in a few large cities did we have churches even so successful as that of St. Thomas in Philadelphia.

Among these may be mentioned the St. Phillips Church in New York. This prosperous church was organized in 1818 and incorporated in 1820. Peter Williams, the first Negro to be ordained as a priest in the Episcopal Church, served as its rector until 1849. He was a man of unusual beginnings. His father, Peter Williams, Sr., was for a number of years the s.e.xton of the John Street Methodist Church, in which position he became distinguished among the white communicants for his fidelity and piety. He joined with other Negroes desirous of independent church action and established the Zion Church, out of which emerged the African Methodist Episcopal Zion Church. Peter Williams, the son, however, became an Episcopalian, was educated for the ministry and served for years as the rector of St. Phillips Church. In this position he maintained himself as a man of usefulness and influence, touching the life of his people whenever the opportunity presented itself. Bishop Daniel A. Payne, who first came into contact with him in New York in 1835, considered him well educated, for his day, hospitable and generous. Bishop Payne said: "He loved to see talented young men educating themselves and substantially aided more than one in his efforts. Above all he valued an educated minister."

[Ill.u.s.tration: REV. PETER WILLIAMS

First colored Protestant Episcopal priest in the United States.]

In this position of subjection to a church control in which he himself as a man of color did not largely figure, Peter Williams was handicapped and could not serve his race as he desired. At the time of the intense agitation during the great crisis when the Negroes were called upon to decide where they would stand on the questions of colonization and abolition, Peter Williams at first took an active part in pleading the cause of his people. Seeing, however, that this might bring the church to the position of having to declare itself on this important question, the bishops of the Episcopal Church, in keeping with the custom of that denomination, silenced Peter Williams with a decree that he should preach merely the gospel without interfering with the political affairs of the times. It does not appear that he had that moral stamina to impel him to renounce his connection with a church seeking to muzzle a man praying for the deliverance of his people. It may be, however, that, as he was too far advanced in years to make any radical change in his course, he followed the orders of his superiors.

In Baltimore the Episcopalians practically provided a separate church for Negroes known as the St. James. This was the first Negro church of this denomination established in slave territory. The Negroes were given a building of their own and one Levington was from time to time designated as rector for this special service. Although it appears, however, that for a time a Negro served in this capacity, this task was generally a.s.signed to a rector of Caucasion blood, who fed the people from afar with a long-handled spoon, believing that haply they might be thereby fed. This church in Baltimore, therefore, did not figure so largely in the life of the Negroes as did the Negro Episcopal churches of Philadelphia and New York. In other places where Negroes of this faith were found they were dependent altogether on the ministers of whites. The records of the Protestant Church show here and there Negro rectors in remote parts as in the case of one in a small town in New York and another in Connecticut; but it is evident that they had no employment.

The Presbyterians, who welcomed the Negroes, moreover, were not much more successful in proselyting them. When one considers the liberality of this sect in that its theological seminaries, including even Princeton, opened its doors to Negroes and that the denomination too permitted persons of color to partic.i.p.ate in the government of the church to the extent that they not only spoke and exercised the right to vote in their meetings but also served as moderators, this disinclination on the part of Negroes to attach themselves to the Presbyterian Church may require much explanation. Wherever the Presbyterians had the opportunity for proselyting the Negroes they usually embraced it. Yet there were hardly 20,000 Negroes in the Presbyterian church prior to the Civil War. One of the important reasons is that the Methodists and Baptists were the first to reach the Negro.

The Methodists, moreover, had an itinerant system serving like scouts to go out into the wilderness to find the people and bring them in. Then this disinclination was due also to the fact that the Presbyterian church, somewhat like the more aristocratic churches, disregarded the "emotional character of experimental religion." Its appeal was too intellectual. As Bishop Tanner said: "It strove to lift up without coming down and while the good Presbyterian parson was writing his discourses, rounding off the sentences, the Methodist itinerant had traveled forty miles with his horse and saddle bags; while the parson was adjusting his spectacles to read his ma.n.u.script, the itinerant had given h.e.l.l and d.a.m.nation to his unrepentant hearers; while the disciple of Calvin was waiting to have his church completed, the disciple of Wesley took to the woods and made them reecho with the voice of free grace, believing with Bryant, 'The groves were G.o.d's first temples.'"

This same appeal of the evangelical rather than the ritualistic explains also the slow progress of the Catholic work among Negroes. The Catholics were early concerned with the amelioration of the condition of the Negroes and were found among the first to bear testimony against slavery. This denomination opened schools to enlighten the children of the slaves, established missions to reclaim the wayward, and all but granted the despised bondmen in their circles the privileges of liberty and equality. The success of their workers among Negroes, however, was not phenomenal. The Catholics did not make much impression on the Negroes in the large cities of the North, where they were more accessible than in the South; but considerable good was accomplished by the promising beginnings in and around Baltimore, Was.h.i.+ngton, Mobile, and New Orleans. So well was the foundation laid that the reaction in favor of slavery did not altogether counteract this healthy influence in behalf of the enlightenment of the Negroes. Only a small percentage of the race thereby profited, however. The proportionately small number of Negroes now belonging to the Catholic Church have been proselyted largely since the Civil War.

The Congregationalists became interested in the uplift of the Negroes with whom they came into contact, although the number reached did not multiply. The leaders of this denomination sympathized with the slave, aided the fugitive, and preached to the unfortunate the principles of religion so dear to the hearts of their communicants. But so great was the hold of the more evangelical sects on the Negroes that the earliest successful effort to const.i.tute a group of them as a working body in the Congregational Church was the establishment of the Dixwell Avenue Congregational Church in New Haven, Connecticut, in 1829. The records do not show any considerable accession of Negroes to these ranks until after the Civil War when the work of this denomination was popularized in various parts by that efficient worker and organizer, the late G. W.

Moore.

CHAPTER V

EARLY DEVELOPMENT

The Negro church continued to go forward. Eight years after the organization of the African Methodist Episcopal Church the members.h.i.+p easily reached 9,888, including 14 elders, 26 deacons, and 101 licentiates, itinerant and local. Its expansion had been so rapid that it was soon necessary to establish a western conference to administer the affairs of the many churches then rising in Ohio. Wis.h.i.+ng further to extend its operations, the church ordained the Rev. Scipio Bean in 1827 to do mission work in the Island of Haiti. The church established there had as many as 72 members in 1828, and in 1830 it had extended its operations into the Spanish port of the Island and gained a foothold in the peninsula of Samana. That same year the Rev. R. Roberts was ordained a deacon and afterward an elder for missionary work in the same island, then under the successful administration of President Boyer. Although he met with some success in the beginning in answering this cry for help in a distant land, the work undertaken there was not finally successful.