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."