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emigrate to Liberia, he attracts the attention of his friends, and of all slaveholders in the vicinity, to the subject of manumission. His character is known. Those who thus liberate their slaves, are men whose characters command respect. The subject is urged home on the others by the authority of such an example. It is Anti-Slavery preaching of the most powerful kind; and we can use it, here and there throughout the whole South, without, by the manner of our approach, barring minds and hearts against our appeal. Such examples of manumission will increase just in proportion as we succeed in making our Colonies desirable homes for the blacks, and in providing funds to defray the expenses of their passage, &c. The subject may thus be kept before the mind and urged on the conscience of the slave-holder, without the intervention of any of that prejudice and illwill that are two easily awakened by more direct appeals from non-slaveholding States.-[Ibid.

[From the National Intelligencer, August 30.]

FREE PERSONS OF COLOUR.

Approving of the patriotic design, our best wishes have always attended the exertions of the American Society for colonizing on the coast of Africa such free persons of color as desire to go thither, for the purpose of enjoying all the privileges of a free government, and have rejoiced to see the Society hitherto supported by the joint contributions of benevolent individuals in every part of the Union. We have also observed with pleasure, that the Colonization Society of Maryland (formerly an auxiliary of the Parent Society) has lately purchased Cape Palmas, on the coast of Africa, for the purpose of forming a separate establishment for that State, to be supported by the resources of the State, and under the entire control of that society; for the maintenance of which the Legislature has generously appropriated $20,000 a year for ten years. But, after the State of Maryland had male so liberal an appropriation in behalf of its institution, we regretted to see that the Society had employed agents to solicit aid from the citizens of Massachusetts for carrying into effect their project; because we feared, that in doing so, they would, in proportion to their success, deprive the Parent Society of its usual support, which depends entirely on the voluntary contributions of individuals and auxiliary societies; and if these were to fail, no further additions could be made to the Colony, the emigrants at present in Liberia would necessarily be exposed to great want and distress, and the Society itself expire for want of that support which is indispensable to its existence.

The young men of Pennsylvania, or rather of Philadelphia, have also lately formed themselves into a Colonization Society, with a view of establishing a settlement at Bassa Cove, within the limits of Liberia: the Society to be auxiliary to the Parent Society, and the colonists to be governed by the general laws of the present colony, and such other municipal regulations as may be provided, subject to the approval of the Parent Board; the expense of settlement to be defrayed by funds to be raised by themselves within their own State.

Whatever separate colonial establishments may hereafter be formed on the African Coast by any of the States (if others shall be found desirable,) we think it would be but just towards the Parent Society, and expedient as regards the general cause of colonization, to confine themselves to their

own State for support, and leave the collections made in the churches, and the donations of individuals and auxiliary societies in the States generally, as at present, to go to the support of the Parent Society.

PROSPECTS OF LIBERIA.

The chances of success for the Colony of Liberia are; after making all due allowance for the inferiority of the blacks, just as fair as were the daring attempts of the early white settlers upon the continent of North America. Were not the expeditions of Columbus, Cabot, Raleigh, Hudson Winthrop, Oglethorpe, &c. also deemed visionary? Suppose our Puritan, Protestant, Catholic, German, Dutch, Swedish ancestors, had been of such timid tem> perament that they would have been deterred by the dissuasions of the croakers of that day? Our glorious empire would have still been a wilderness of savages, and this great experiment which we are making to demon strate the capacity of man for self-government, would have been to this day an Utopian dream. With our own proud example, therefore, before us, we should be the first to encourage this noble attempt to reconquer degraded Africa from her miserable vassalage by the light which her own liberated children take back with them from this free country. The day may come when Liberia shall prove another rock of Plymouth, and Timbuctoo the seat of another Harvard-when Africa, the land of the moor, of the desert, and the camel, shall have its oases peopled by the sovereign States; and the inappreciable blessings of education and of republican institutions shall extend over her sandy plains from the gates of Hercules to the mouth of the Niger.-N. Y. Star.

LETTER FROM A COLONIST.

In our number for October, 1833, (African Repository, Vol. 9, p. 250,) we published a letter from Hanson Leiper, a respectable Colonist, to a gentleman in Georgetown, D. C. He has since addressed to the same gen tleman another letter, dated "Edina, Grand Bassa, 11th May, 1834," from which we have been favoured with the following extract:

"I am very happy to inform you that I am well at present, and hope these few lines may find you the same. I received your letter with great delight, which afforded me great pleasure. I have almost come to the conclusion to come over in twelve months from this date. I have not lost the spirit of farming and agriculture; though a few months past, I have spent in exploring the interior of this country. I have travelled about 50 or 60 miles back in the interior, and in all the course of my travels, I have found the natives kind and benevolent. Camwood can be bought very plentifully, providing I had means; bullocks and fine goats may be purchased also plentifully in that section of the country. I have made several discoveries of metal, which I consider valu able; a sample of which, I have sent you in this letter. I, myself, agree with you that agriculture is one of the greatest things we can turn our attention to, either in the United States or Africa; although we in Africa, being somewhat in a diminutive state, are obliged to attend to the agricultural and commercial business. It has been about two weeks from this date, since we have drawn our forty-eight acres of land on the southeast side of St. John's river, and I must acknowledge, that I have never seen finer land or better timber any where else as yet, than that contained in our survey; which myself, with the thirty-three of our volunteers, intend to go on to, in our pursuit of farming. We have yet got along tolerably well since we have embarked at this place, with the exception of one of the chiefs named Yellow Will-he has made a little disturbance for a few months. This disturbance originated from a jealousy of one of the chiefs who we

consider almost as one of our citizens, named Bob Gray, against whom Yellow Will declared war. This warfare interfered with us in stopping the paths so our commercial business could not go on. On the third day of May, our superior, together with our Chief Magistrate and the Chiefs of the surrounding tribes, called a Council, had the subject properly investigated, and our friend, Bob Gray, gained the suit. At present, we are perfectly in peace and harmony."

REPORT

Of the Committee to whom was referred the subject of the Religious Instruction of the Colored population, of the Synod of South Carolina and Georgia, at its late Session in Columbia, S. C-Published by order of Synod.

(CONCLUDED FROM P. 207.)

4. Another benefit is, we shall promote our own morality and religion.

The influence of the negroes upon the moral and religious interests of the whites, is destructive in the extreme. We cannot go into special detail. It is unnecessary. We make our appeal to universal experience. We are chained to a putrid carcase; it sickens and destroys us. We have a millstone hanging about the neck of our society, to sink us deep in the sea of vice. Our children are corrupting from their infancy, nor can we prevent it. Many an anxious parent, like the missionary in foreign lands, wishes that his children could be brought up beyond the reach of the corrupting influence of depraved heathen. Nor is this influence confined to mere childhood. If that were all, it would be tremendous. But it follows us into youth, into manhood, and into old age.

And when we come directly in contact with their depravity in the management of them; then come temptations and provocations and trials that unsearchable grace only can enable us endure. In all our intercourse with them, we are undergoing a process of intellectual and moral deterioration, and it requires almost superhuman effort to maintain a high standing either for intelligence or piety.

The effort to evangelize them, will tend directly to increase and to encourage the growth of grace in our own souls. This is the testimony of those who have made the attempt.Consequently, the Church will take a higher stand for piety, and realize the promise, "He that waters shall be watered also himself." And as God crowns our labors with blessings, the negroes will become more modest, more elevated in intelligence and morality;-our youth will be defended from contamination, and our riper years from overpowering trials. As the one class rises, so will the other;-the two are so intimately associated, that they rise or fall together-to benefit servants, evangelize the masters-to benefit the masters, evangelize the servants.

5. Much unpleasant discipline will be saved to the Churches.

The offences of colored communicants against Christian character and church order, are very numerous, and frequently heinous. The discipline is difficult, wearisome and unpleasant. Excommunications are of continued occurrence, and are usually, in a short time, followed by applications for re-admission; for with them, to die under sentence of excommunication, is eternal ruin itself. There never will be a better state of things until the negroes are better instructed in religion.

6. The last benefit we shall mention is, one that we convey to servants, instrumentally:It is the salvation of their souls.

The great object for which we would communicate religious instruction is, that their souls may be saved. To this all other objects should be subordinate; and we believe that God will bless our instructions according to our desire. Strengthened by faith, let us be willing to sow in tears, for we shall reap in joy. Let us be willing to go forth weeping and bearing precious seed, for we shall come again with rejoicing, bearing sheaves with us. If the rest of Heaven is sweet to any human being, it is to the poor African. If the cheering hopes of a blessed immortality are necessary to any human being, to animate and sustain him in his pilgrimage below, they are necessary to the poor African. All souls are mine saith the Lord; and his glory may be advanced as much in the salvation of the soul of an African servant, as in the salvation of the soul of any other man whatever.

According to the Providence and word of God, it is our duty to impart the Gospel to our servants; and the duty is to us both privilege and interest; but to this present hour it has been neglected. And why neglected? Have we any excuse to offer, that God will accept? We tremble when we affirm, that the guilt of this neglect to perform such obvious and important duty, falls unrelieved upon the Southern Church; for we believe, that we can present not one excuse that will bear the test of candid examination.

Shall we say that our servants already partake of the Gospel? Have we not shown, that they do not to that extent that their necessities and our duty demand?

Shall we say, that they are incapable of receiving it?

Dare we utter a wilful, malicious libel against the Great Parent of all?

Dare we contradict his own most Holy Word? and incur the guilt of blasphemy against the Holy Ghost, whose renewing influences are distinctly seen in numerous instances. Shall we say that we have not the means?

Have we children-can we not instruct them? Have we servants-and can we not instruct them?

What may we not do by our own personal efforts? We may read and explain the Bible; teach portions of it; converse with them on the subject of the soul's salvation, and implore the blessing of God upon them. In a thousand ways, if we feel as we ought, we may do something.

And what may we not do through members of our own families, or pious or willing neighbors, who may be qualified to teach? What may we not do through the employment of missionaries, to devote their whole time to the negroes? But missionaries must be supported in such labor? Very true. But the expense borne by a neighborhood of planters, would fall lightly on each; while the peace of mind and the benefits resulting from such a discharge of duty, would counterbalance that expense. We know, however, that this is a delicate point, and men are hard to be moved to any good purpose touching it. The ministry to the whites is not adequately supported. There are very many great respecters and lovers of religion, who highly appreciate the privileges of the Gospel, and anxiously desire the salvation of perishing men; but who seem to think, that the instruments in this glorious work, require little or no pecuniary support; in a word, contrary to reason and Scripture, think that ministers should preach for nothing and find themselves. But can missionaries in sufficient numbers be procured? We answer they can. the way to procure them is briefly this. In the first place, Pray ye the Lord of the harvest, that He would send forth laborers into his vineyard. And in the second-Associate yourselves-take up the work in good earnest, and employ all who present themselves; and if you have more fields than can be supplied, call for more missionaries, and they will be raised up and sent. The way to have our wants supplied, is to let them be known. Shall we say, that Christianity meets with little success amongst them?

And

When we consider the influence of the circumstances of this people upon their religious character, our wonder should be, not that the Gospel meets with little success, but that it ineets with any success at all, for their circumstances are in the last degree unfavorable to the cultivation of piety. We do not, however, make proper allowances in our expectations. We have lost much of our patience and benevolence. Having reduced them to ignorance and by our neglect of duty confirmed them in vice, we now quarrel with their stupidity and obduracy. If they are not made intelligent and pious in a few days, we are ready 10 cry out, that labor is vain; the field must be abandoned as an unprofitable one. We act unreasonably and uncharitably. We expect more of them than of ourselves, or any other people. They who would evangelize servants, must let patience have her perfect work. It certainly comes with a very ill grace from us to speak of the little success of the Gospel amongst the negroes. That little success is our condemnation; for what great efforts have we made, that we should expect great success? Where we bestow no labor, we must expect no reward.

We may affirm, without fear of contradiction, that the Gospel meets with as much success amongst the negroes, as amongst any other unlettered heathen in the world, proper allowances being made. We should be encouraged, therefore, to put forth vigorous efforts in their behalf. God has designs of mercy towards them. When the soul is at stake, we are not to speak of expense and trouble in saving it. To overthrow the excuse at once, we add,-if the Gospel met with no success at all, it would be no reason why we should not undertake the religious instruction of the negroes. For if we certainly determine that it is our duty, (as we have already done) we should do it. The success of that instruction belongs not to us, but to God; nor are we to limit his sovereignty in granting or withholding a blessing at any particular time. We are to labor in faith, and labor on.This is the view which every Christian should and must take of the subject. Shall we say that there are peculiar and great difficulties hard to be overcome?

Such for example, as the ignorance, indifference, and in some instances, the opposition of masters-the want of funds-of missionaries-of systems of instruction-the stupidity and viciousness of servants, and confinement to oral instruction entirely? We ask, will these and other difficulties that might be mentioned, be removed by being let alone? Are there any means now in operation for their removal? Will they ever be fewer in number than they are at the present time?

There are difficulties in every enterprise of benevolence, and if we wait in our efforts to do good, until all difficulties are removed, we shall never commence. Times are sud. denly and strangely altered in the world if Christians can do good without encountering much that will try the purity and firmness of their purposes. Shall we cower and retire before difficulties? By no means. We are to encounter them patiently, kindly, perseveringly; casting our care on God. He calls us to the duty. The work is His. In His strength we labor. Do difficulties present themselves? Remember God is great. Difficulties appear large in the distance; but the nearer and more resolute our advance, the

smaller they become, until when in the strength of the Lord we encounter them, they vanish out of sight. But, of whose creation are these difficulties? Certainly not of the poor negroes? In themselves considered, we meet with no difficulties but such as arise from the natural enmity of the heart to truth. The difficulties lie at our door, and it is unjust that they should be made innocent sufferers. We thrust ourselves and our arrangements between them and eternal life and then make excuse, that there are difficulties in the way!

We have no excuses. The reason of our neglect of duty, is our ignorance on the one hand, and our indisposition on the other. As the true light now begins to shine, we cannot retain either the one or the other, without convicting ourselves of heinous sin.

There are some objections to the religious instruction of the negroes, originating, as we believe, in misconceptions of the subject. We feel it our duty to give these objections a brief consideration.

The first is, If we suffer our negroes to be religiously instructed, the tendency, yea the certain end of it, will be emancipation.

In reply, we remark, that we separate entirely their moral and their civil condition; and contend, that the one may be attended to, without interfering with the other.

Our principle is that laid down by the Holy and Just One-"Render unto Cæsar the things which are Cæsar's; and unto God the things which are God's:" And Christ and his Apostles are our example. Did they deem it proper to preach the Gospel to servants? They did. Did they, in discharge of this duty, interfere with their civil condi tion? They did not.--They expressed no opinion whatever on their civil condition, if we except that which appears in one of the epistles to the Corinthian Church. There the Apostle Paul considers a state of freedom preferable to one of servitude and advises slaves, if they can lawfully obtain their freedom, to do it, but not otherwise. May we not follow in the footsteps of the Saviour and his Apostles? Yea, and without proceeding as far as did the Apostle Paul? We maintain, that in a judicious religious instruction, there will be no necessary interference with their civil condition. The religious teacher must step out of his way for the purpose. This we know from our own experience.

But why will the end of religious instruction be emancipation? Do not the majority, perhaps of our citizens who make this objection, consider slavery sanctioned by the Bible? Do they sincerely believe it? If they do, why then do they hesitate to have the Bible, the whole Bible, and nothing but the Bible, preached to their servants? But do they believe the contrary? Then our answer is but a word: Shall thousands, and even millions of immortal minds be sacrificed at the shrine of cupidity? Which ought to prevail for the good of mankind, for the glory of our country, for the prosperity of the cause of God,— principle or interest? Right or wrong? Let the enlightened conscience of the philanthropist, of the patriot, and of the Christian, return the answer.

The tendency feared in the objection, is a moral one only, which we cannot possibly avoid, do what we may. It is folly to contend against God. Christianity is ultimately to prevail on the earth, and in due course of time, will reach our servants. And should the particular end, spoken of in the objection, come by the preaching of the Gospel, h are we in believing, that it could not come in a more gradual, in an easier nor in a saler way. It will be the work of the Almighty, the euect of the Divine principles of his word, which, in their operation, while they impel the master to the end, will restrain the servant from all acts of precipitate violence to attain it. And thus may the glory of the removal of the evil be laid at the foot of the cross.

We express ourselves thus freely, because we are called upon to meet an objection, which, if it prevails, will be ruinous to the prosperity of our country, and the best interests of vast multitudes of souls.

Come what may, as Christians, we have no alternative. If we are to obey God our Saviour, we must preach the Gospel to servants; and as we have already said, so say we again -Let us and all our interests fall into the hands of God.

If we suffer our negroes to be religiously instructed, the way will be opened for men from abroad to enter in, and inculcate doctrines subversive of our interest and safety.

The field of labor is one of no ordinary difficulty; and it is the dictate of prudence, to look into the character and qualifications of those who enter it. On this point we wish to be distinctly understood. They should be Southern men-men entitled to this appellation, either those who have been born and reared in the South, or those who have identified themselves with the South, familiarly acquainted with the structure of society, and having all their interests here. Can objections be urged against such men? Is it probable that they will ruin themselves, their families and their interests?

The very spirit which prompts the objection, refutes it? For, how is it possible, when such a wary vigilance is manifested, for individuals, strangers in the community, to come in, have access to the negroes, and sow the seeds of discontent and revolt? It is impossible. They cannot come unless we permit them.

The most effectual method to preclude the introduction of such persons, is for us to take the religious instruction of the negroes into our own hands, and to superintend it ourselves. We shall then know, who their teachers are, and what they are taught.

3. The religious instruction of the negroes, will lead to insubordination.

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