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Chattahoochee Extended Mix. Chattanoogie Shoe Shine Boy. Cheeseburger In Paradise. Cherry Tree Carol, The. Chinatown My Chinatown. Chitty Chitty Bang Bang. The planter argued, secondly, that the Negro was happy and contented in slavery; for he was secure, working for the master, and in return receiving good care all of his life.
He was relieved of all worry of sickness or old age, for he knew his master would have to care for him.
In time of business depression it was not he who suffered, but the master. On the other hand, the free worker of the North labored for his employer during the best part of his life and then, when no longer able to work, or during business depression, was turned away and obliged to suffer from lack of care. It was maintained that the assertion that the Negro was not happy when he might be whipped was "pathos misapplied. On the other hand, a master could not discharge his slave, but whipped and corrected him. After the whipping the Negro felt no bad consequence [Pg 10] and his family did not suffer from his wrong doings.
It was asserted that the slave was happy and loved his master as a father, "looking up to him as his supporter, director, and defender. But the chief argument advanced was that slavery was the price of prosperity and progress of the South. The North had a moderate climate because of the sea breeze and elevation, and thus white men were able to till the soil, while the intense heat of the South rendered it impossible for the white man to work in the fields and made a large supply of black men necessary.
As Harper said, "The products of slave labor furnished more than two-thirds of the materials of our commerce, employed in transporting and exchanging; and among the slaveholding States is to be found the greater market for all the productions of their industry, of whatever kind. The prosperity of those States, therefore, and the civilization of their cities have been for the most part created by the existence of slavery. II, p.
I, The freedom and local democracy of the Baptist Church enabled the Negroes to participate in the affairs thereof much earlier than they were so indulged in the other denominations. Pioneer Negro preachers and churches, therefore, first appeared in the Baptist Church. The development of the attitude of the Baptist Church toward the Negro, however, has been by cycles. The relations of the two races in church matters differ widely from what they were years ago. Members of both races formerly belonged to the same congregation, which in the beginning in this country ignored social distinctions.
They have since then undergone radical changes to reach the present situation in which they have all but severed connection with each other. In the beginning, the attitude of the so-called Christian whites toward the early Negro preachers was that of hostility. This opposition, however, did not come from the Baptists themselves, but from the master class.
George Liele in the West Indies, Andrew Bryan in Georgia, and David George in Canada had much difficulty in their pioneer work, suffering many indignities and hardships. Andrew Bryan was whipped in a cruel and bloody manner but triumphed over persecution by his bold declaration that he was willing to die for Jesus. Moses, working in Virginia about this time, was often arrested and whipped for holding meetings. Others were excommunicated, but such opposition could not stay the progress of the work, for these pioneer preachers finally succeeded.
This is attested by the resolution of the white Baptist Association expressing deep regret on the occasion of the death of Andrew Bryan. When the Baptists had won a standing after the grant of toleration in the United States and Negroes began to connect themselves with them, the status of the blacks in the Baptist Church had to be determined.
Was the Negro to be a mere member in the back seat or a participant in the work of the Church? Under the labors of inspired white men thousands of Negroes were converted, baptized, set apart as churches, and instructed in all things which pertain to a life becoming the gospel of Christ. White persons, on the other hand, have been converted through the preaching of Negroes, and a few Negroes, even in the Southland, have been pastors of white Baptist churches.
Speaking of the resignation of Mr. Semple, in his History of the Baptists of Virginia , remarks: "After his resignation the church declined greatly. They employed Josiah Bishop, a black man of considerable talents, to preach to them. This, as might have been expected, could not answer in Virginia. Another instance of the same character is related by Mr. Semple, in connection with the Pettsworth or Gloucester Church. In his statement in regard to the death of Rev. Robert Hudgin, their first pastor, he observes that "This church continued to prosper moderately until Mr.
Hudgin's death. They were then left without any person to go in and out before them. They at length did what it would hardly have been supposed would have been done by Virginians; they chose for their pastor William Lemon, a man of color. Since then," remarks Mr. Semple, "they have been destitute of [Pg 13] stated ministerial aid. There is still another case, in which the order of things is reversed, and this the most remarkable in the history of the South. In there appeared in southwest Mississippi a colored Baptist preacher, Joseph Willis, a mulatto, who being duly licensed was very zealous to exercise his gift as a minister.
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In he crossed the Mississippi River and began a work into which he put a half century of earnest endeavor. Other churches, the fruits of his labors, soon sprang into being, and in the Louisiana Baptist Association was constituted, with these churches as a nucleus. Joseph Willis was pastor of the church at Bayou Chicot for a number of years. As moderator of the Louisiana Baptist Association he was honored and respected—indeed, beloved and spoken of as "Father Willis.
The Negro members of white Baptist churches of this country were, as a rule, permitted to worship with their white brethren within certain fixed limits. The gap between them, however, tended to widen. Later they were allowed another hour for worship, with large bounds and privileges. Still later they were provided with all the privileges of the Baptist meeting house under the restrictions [Pg 14] of the white churches to which they belonged.