A History of the Negro Baptists of North Carolina

p. 7THE NEGRO BAPTISTS OF NORTH CAROLINA BEFORE THE WAR.

Since communication among the Negroes before the war was altogether verbal, confined to narrow limitations, and since no record was kept of his doings as a churchman, it is impossible to get anything like an accurate statement of his history previous to the emancipation. Since we know that there were in this country at the close of the war four hundred thousand Negro Baptists, and since the Negro Baptists of North Carolina formed a part of that number we know they had an existence of some kind. Considering conditions as they were at that time, and taking the statements as we gather them here and there, it is safe to say throughout the entire South they existed only in connection with the white churches. In the history of the North Carolina Baptist State Convention, by Rev. Livingston Johnson, we get the following in 1837 : "The committee on religious instruction of slaves urged that places be provided for them in the houses of worship, and that their religious instruction receive special attention."

p. 8Relating to another statement in the Convention of 1850 is the following: "The churches of the State are urged to establish schools for the oral instruction of the colored people." In some instances the colored people were allowed to hold services conducted by some member of their own race in some sections and at specified times, but such meetings were usually held under the supervision of a white man, and at his discretion these meetings were brought to a close. In very many instances such meetings were even con-ducted by a member of the white race. In matters of discipline, especially if a white member was involved, the colored people had no voice whatever. In matters affecting their own number often some colored brother in whom the church had confidence would make reports and recommendations. In compliance with the resolution of 1837, which we have already mentioned, in some instances provision was made in the erection of the church edifice by petition, and in the galleries for the accommodation of the colored brethren. In the communion services, after the bread and wine had been passed to the white brethren, it was passed in turn to the colored brethren. This was regarded by them as a God-sent privilege and a blessing, for which their "Aniens" were often loud and lasting.

p. 8In that early day even among the white members it was not an unusual thing for a white brother or sister to give vent to their feelings in a hallelujah, and to them it did not seem strange to see tears of joy and thanksgiving flowing down the cheeks of the colored p. 9brother. In the appointment of missionaries among the white brethren they were instructed to devote a portion of their time to the religious uplift and instruction of the colored brother, and this they often did very much to their satisfaction. The extent of the work of the missionary and the relations of the races as master and slave, was the question which brought about the separation of the Northern and Southern Baptists in 1845. Among the Southern missionaries and ministers in North Carolina as elsewhere throughout the South there were many zealous Christians, who devoted much of their time to the condition of the colored people so much affected and improved during the days of slavery. It is hard for the biased mind and the prejudiced Negro to see God in conditions such as surrounded the race before the war religiously or otherwise, and yet we verily believe God was in it, and much of the discipline and training which he received in that early day was greatly helpful in the changes which came to him in the days of his freedom and the entire responsibility of work and of worship. It was certainly no disadvantage for one emerged from heathenism to be brought in touch with intelligence in church worship. It took Israel to suffer many cruelties to be brought right close to God, and even then, despite God's wonderful and miraculous deliverance, His people were often found going in iha wrong direction.

p. 9In many localities of North Carolina special revival services were held for the colored people; often great p. 10numbers professed faith in Christ. The Pleasant Plains Church, of Hertford County, and many others had their beginning as a result of such meetings. In the instance of the church just mentioned it was agreed between a white Baptist and Methodist minister that they would unite and carry on a revival meeting. Large numbers professed faith in Christ, and then arose the question to which church they would unite. It was finally agreed that the Methodist should stand on the one side and the Baptist minister should stand on the other, and leave it to the option of the candidate on which side he should pass. As might have been expected at that day almost every one passed over on the side of the Baptist preacher, and the Pleasant Plains Church was immediately set apart. The same minister served them several years. It was not until Kev. C. S. Brown took charge of the school at Winton a colored man was called to serve this church. While the law expressly forbade the use of a book for the colored man, many kind and Christian masters and mistresses would gather the colored people on Sunday afternoons and teach them the word of God. In this way a great number were brought to a saving knowledge of the Christ and followed Him, not only in conversion and regeneration, but in baptism as well. There were but few Baptist preachers before the war. The first we have any knowledge of was "Uncle Harry Cowan," as he was known at that time. He was the servant of Thomas L. Cowan. …