Footnotes:

Footnotes:[1]Cf. Chapter XVII, Nicolay and Hay,Abraham Lincoln, a History.[2]President Fillmore in his last message to Congress proposed a plan for Negro colonization and advocated its adoption. This part of his message was suppressed on the advice of his cabinet; but even had this not been done, there is no reason to suppose that the plan would have been adopted. President Buchanan made arrangements with the American Colonization Society for the transportation of a number of slaves captured on the slaver, Echo, in 1858.[3]Eulogy on Henry Clay, delivered in the State House at Springfield, Illinois, July 16, 1852. The quotation here noted is taken from a speech by Henry Clay before the American Colonization Society, 1827. Lincoln continued: "If as friends of colonization hope, the present and coming generations of our countrymen shall by any means succeed in freeing our land from the dangerous presence of slavery, and at the same time in restoring a captive people to their long lost fatherland with bright prospects for the future, and this too so gradually that neither races nor individuals shall have suffered by the change, it will be a glorious consummation."The Works of Abraham Lincoln, Federal Edition, edited by A.B. Lapsley, VIII, pp. 173-174.[4]"The political creed of Abraham Lincoln embraced among other tenets, a belief in the value and promise of colonization as one means of solving the great race problem involved in the existence of slavery in the United States.... Without being an enthusiast, Lincoln was a firm believer in Colonization." Nicolay and Hay,Abraham Lincoln—A History, VI, p. 354.[5]Speech at Peoria, Ill., in reply to Douglas.Life and Works of Abraham Lincoln, II, Early Speeches. Centenary Edition, edited by M.M. Miller. The Lincoln-Douglas Debates, October 16, 1854; p. 74.[6]In the same speech, Lincoln said: "I have said that the separation of the races is the only perfect preventive of amalgamation.... Such separation, if ever effected at all, must be effected by Colonization."The Works of Abraham Lincoln, Federal Edition, edited by A. B. Lapsley, II, p. 306.[7]Nicolay and Hay,Speeches, Letters and State Papers, Abraham Lincoln, I, p. 235. Lincoln's Springfield Speech, June 26, 1857.[8]Ibid., VI, p. 356.[9]Richardson,Messages and Papers of the Presidents, VI, p. 54. First Annual Message, December 3, 1861.[10]Section XI of Act approved April 16, 1862.[11]Nicolay and Hay,Abraham Lincoln, VI, p. 356. Act approved July 16, 1862.[12]Raymond,Life, Public Services and State Papers, p. 504.[13]Nicolay and Hay,Abraham Lincoln, VI, p. 357.[14]Charles Sumner in a speech before a State Committee in Massachusetts, said: "A voice from the west—God save the west—revives the exploded theory of colonization, perhaps to divert attention from the great question of equal rights. To that voice, I reply, first, you ought not to do it, and secondly, you cannot do it. You ought not to do it, because besides its intrinsic and fatal injustice, you will deprive the country of what it most needs, which is labor. Those freedmen on the spot are better than mineral wealth. Each is a mine, out of which riches can be drawn, provided you let him share the product, and through him that general industry will be established which is better than anything but virtue, and is, indeed, a form of virtue. It is vain to say that this is a white man's country. It is the country of man. Whoever disowns any member of the human family as brother disowns God as father, and thus becomes impious as well as inhuman. It is the glory of republican institutions that they give practical form to this irresistible principle. If anybody is to be sent away, let it be the guilty and not the innocent."—Charles Sumner's Complete Works, XII, Section 3, p. 334.[15]Nicolay and Hay,Complete Works of Abraham Lincoln, II, p. 205. Nicolay and Hay,A History of Abraham Lincoln, VI, p. 356.[16]Raymond,Life, Public Services and State Papers of Abraham Lincoln, p. 504. Nicolay and Hay,Complete Works of Abraham Lincoln, VIII, p. 1.[17]Richardson,The Messages and Papers of the President, 1789-1897, p. 127.Complete Works of Abraham Lincoln, VIII, p. 97.[18]A section of the emancipation proclamation states that it is the President's purpose upon the next meeting of Congress to recommend the adoption of a practical measure so that the effort to "colonize persons of African decent with their consent, upon this continent or elsewhere with the previously obtained consent of the governments existing there," will be continued. Nicolay and Hay,A History, VI, p. 168.[19]It is interesting to note that the colored population seemed very little in favor of colonization. "It is something singular that the colored race—those in reality most interested in the future destinies of Africa—should be so lightly affected by the evidences continually being presented in favor of colonization."The National Intelligencer, October 23, 1850. But an address issued by the National Emigration Convention of Colored people held at Cleveland, Ohio, urged the colored inhabitants of the United States seriously to consider the question of migrating to some foreign clime. See alsoJournal of Negro History, "Attitude of Free Negro on African Colonization," I.[20]Diplomatic Correspondence, Part I, p. 202. Nicolay and Hay.Complete Works, p. 357.[21]"Mr. Bates was for compulsory deportation. The Negro would not," he said, "go voluntary." "He had great local attachment but no enterprise or persistency. The President objected unequivocally to compulsion. The emigration must be voluntary and without expense to themselves. Great Britain, Denmark and perhaps other powers would take them. I remarked there was no necessity for a treaty which had been suggested. Any person who desired to leave the country could do so now, whether white or black, and it was best to have it so—a voluntary system; the emigrant who chose to leave our shores could and would go where there were the best inducements."Diary of Gideon Wells, I, p. 152.[22]Cf. Account by Charles K. Tuckerman,Magazine of American History, October, 1886.[23]Joseph Henry said to Assistant Secretary of State, September 5, 1862: "I hope the government will not make any contracts in regard to the purchase of the Chiriqui District until it has been thoroughly examined by persons of known capacity and integrity. A critical examination of all that has been reported on the existence of valuable beds of coal in that region has failed to convince me of the fact." Chiriqui is described in report Number 148, House of Representatives, 37th Congress, Second Session, July 16, 1862, by John Evans, geologist.[24]"There was an indisposition to press the subject of Negro Emigration to Chiriqui at the meeting of the Cabinet against the wishes and remonstrances of the states of Central America."Diary of Gideon Wells, I, p. 162.[25]Manuscript Archives of the Department of the Interior.[26]Nicolay and Hay,A History, VI, p. 361.[27]Richardson,Message and Papers of the President, I, p. 167.[28]Nicolay and Hay,A History, VI, p. 362.[29]Complete records to substantiate this statement have not been discovered.[30]Lincoln addressed thus the Secretary of War, February 1, 1864: "Sir; You are directed to have a transport ... sent to the colored colony of San Domingo to bring back to this country such of the colonists there as desire to return. You will have a transport furnished with suitable supplies for that purpose and detail an officer of the quartermaster department, who under special instructions to be given shall have charge of the business. The colonists will be brought to Washington unless otherwise hereafter directed to be employed and provided for at the camps for colored persons around that city. Those only will be brought from the island who desire to return and their effects will be brought with them."[31]Nicolay and Hay,Complete Works, II, p. 477.[32]Statutes at Large, XIII, p. 352.[33]Butler'sReminiscences, pp. 903-904.

[1]Cf. Chapter XVII, Nicolay and Hay,Abraham Lincoln, a History.

[2]President Fillmore in his last message to Congress proposed a plan for Negro colonization and advocated its adoption. This part of his message was suppressed on the advice of his cabinet; but even had this not been done, there is no reason to suppose that the plan would have been adopted. President Buchanan made arrangements with the American Colonization Society for the transportation of a number of slaves captured on the slaver, Echo, in 1858.

[3]Eulogy on Henry Clay, delivered in the State House at Springfield, Illinois, July 16, 1852. The quotation here noted is taken from a speech by Henry Clay before the American Colonization Society, 1827. Lincoln continued: "If as friends of colonization hope, the present and coming generations of our countrymen shall by any means succeed in freeing our land from the dangerous presence of slavery, and at the same time in restoring a captive people to their long lost fatherland with bright prospects for the future, and this too so gradually that neither races nor individuals shall have suffered by the change, it will be a glorious consummation."The Works of Abraham Lincoln, Federal Edition, edited by A.B. Lapsley, VIII, pp. 173-174.

[4]"The political creed of Abraham Lincoln embraced among other tenets, a belief in the value and promise of colonization as one means of solving the great race problem involved in the existence of slavery in the United States.... Without being an enthusiast, Lincoln was a firm believer in Colonization." Nicolay and Hay,Abraham Lincoln—A History, VI, p. 354.

[5]Speech at Peoria, Ill., in reply to Douglas.Life and Works of Abraham Lincoln, II, Early Speeches. Centenary Edition, edited by M.M. Miller. The Lincoln-Douglas Debates, October 16, 1854; p. 74.

[6]In the same speech, Lincoln said: "I have said that the separation of the races is the only perfect preventive of amalgamation.... Such separation, if ever effected at all, must be effected by Colonization."The Works of Abraham Lincoln, Federal Edition, edited by A. B. Lapsley, II, p. 306.

[7]Nicolay and Hay,Speeches, Letters and State Papers, Abraham Lincoln, I, p. 235. Lincoln's Springfield Speech, June 26, 1857.

[8]Ibid., VI, p. 356.

[9]Richardson,Messages and Papers of the Presidents, VI, p. 54. First Annual Message, December 3, 1861.

[10]Section XI of Act approved April 16, 1862.

[11]Nicolay and Hay,Abraham Lincoln, VI, p. 356. Act approved July 16, 1862.

[12]Raymond,Life, Public Services and State Papers, p. 504.

[13]Nicolay and Hay,Abraham Lincoln, VI, p. 357.

[14]Charles Sumner in a speech before a State Committee in Massachusetts, said: "A voice from the west—God save the west—revives the exploded theory of colonization, perhaps to divert attention from the great question of equal rights. To that voice, I reply, first, you ought not to do it, and secondly, you cannot do it. You ought not to do it, because besides its intrinsic and fatal injustice, you will deprive the country of what it most needs, which is labor. Those freedmen on the spot are better than mineral wealth. Each is a mine, out of which riches can be drawn, provided you let him share the product, and through him that general industry will be established which is better than anything but virtue, and is, indeed, a form of virtue. It is vain to say that this is a white man's country. It is the country of man. Whoever disowns any member of the human family as brother disowns God as father, and thus becomes impious as well as inhuman. It is the glory of republican institutions that they give practical form to this irresistible principle. If anybody is to be sent away, let it be the guilty and not the innocent."—Charles Sumner's Complete Works, XII, Section 3, p. 334.

[15]Nicolay and Hay,Complete Works of Abraham Lincoln, II, p. 205. Nicolay and Hay,A History of Abraham Lincoln, VI, p. 356.

[16]Raymond,Life, Public Services and State Papers of Abraham Lincoln, p. 504. Nicolay and Hay,Complete Works of Abraham Lincoln, VIII, p. 1.

[17]Richardson,The Messages and Papers of the President, 1789-1897, p. 127.Complete Works of Abraham Lincoln, VIII, p. 97.

[18]A section of the emancipation proclamation states that it is the President's purpose upon the next meeting of Congress to recommend the adoption of a practical measure so that the effort to "colonize persons of African decent with their consent, upon this continent or elsewhere with the previously obtained consent of the governments existing there," will be continued. Nicolay and Hay,A History, VI, p. 168.

[19]It is interesting to note that the colored population seemed very little in favor of colonization. "It is something singular that the colored race—those in reality most interested in the future destinies of Africa—should be so lightly affected by the evidences continually being presented in favor of colonization."The National Intelligencer, October 23, 1850. But an address issued by the National Emigration Convention of Colored people held at Cleveland, Ohio, urged the colored inhabitants of the United States seriously to consider the question of migrating to some foreign clime. See alsoJournal of Negro History, "Attitude of Free Negro on African Colonization," I.

[20]Diplomatic Correspondence, Part I, p. 202. Nicolay and Hay.Complete Works, p. 357.

[21]"Mr. Bates was for compulsory deportation. The Negro would not," he said, "go voluntary." "He had great local attachment but no enterprise or persistency. The President objected unequivocally to compulsion. The emigration must be voluntary and without expense to themselves. Great Britain, Denmark and perhaps other powers would take them. I remarked there was no necessity for a treaty which had been suggested. Any person who desired to leave the country could do so now, whether white or black, and it was best to have it so—a voluntary system; the emigrant who chose to leave our shores could and would go where there were the best inducements."Diary of Gideon Wells, I, p. 152.

[22]Cf. Account by Charles K. Tuckerman,Magazine of American History, October, 1886.

[23]Joseph Henry said to Assistant Secretary of State, September 5, 1862: "I hope the government will not make any contracts in regard to the purchase of the Chiriqui District until it has been thoroughly examined by persons of known capacity and integrity. A critical examination of all that has been reported on the existence of valuable beds of coal in that region has failed to convince me of the fact." Chiriqui is described in report Number 148, House of Representatives, 37th Congress, Second Session, July 16, 1862, by John Evans, geologist.

[24]"There was an indisposition to press the subject of Negro Emigration to Chiriqui at the meeting of the Cabinet against the wishes and remonstrances of the states of Central America."Diary of Gideon Wells, I, p. 162.

[25]Manuscript Archives of the Department of the Interior.

[26]Nicolay and Hay,A History, VI, p. 361.

[27]Richardson,Message and Papers of the President, I, p. 167.

[28]Nicolay and Hay,A History, VI, p. 362.

[29]Complete records to substantiate this statement have not been discovered.

[30]Lincoln addressed thus the Secretary of War, February 1, 1864: "Sir; You are directed to have a transport ... sent to the colored colony of San Domingo to bring back to this country such of the colonists there as desire to return. You will have a transport furnished with suitable supplies for that purpose and detail an officer of the quartermaster department, who under special instructions to be given shall have charge of the business. The colonists will be brought to Washington unless otherwise hereafter directed to be employed and provided for at the camps for colored persons around that city. Those only will be brought from the island who desire to return and their effects will be brought with them."

[31]Nicolay and Hay,Complete Works, II, p. 477.

[32]Statutes at Large, XIII, p. 352.

[33]Butler'sReminiscences, pp. 903-904.

Lemuel Haynes was born July 18, 1753, at West Hartford, Conn. He was a man of color, his father being of "unmingled African extraction, and his mother a white woman of respectable ancestry in New England." She was then a hired girl in the employ of a farmer who had a neighbor to whom belonged the Negro to whom the woman became attached. Haynes took neither the name of his father nor of his mother, but probably that of the man in whose home he was born. It is said that his mother, in a fit of displeasure with her host for some supposed neglect, called her child by the farmer's name. Mr. Haynes took the young mother to task, and while yet the baby was but a few days old, she disappeared. As she was the daughter of a Tolland County farmer, Mr. Haynes shielded the family from disgrace by having the child take his name with that of Lemuel which in Hebrew signifies "consecrated to God." The mother never had anything to do with her child, and it is said she married a white man, and lived a respectable life. Lemuel providentially met his mother once in an adjoining town, at the house of a relative, fondly expecting that he would receive some kind attentions from her. He was sadly disappointed, however, for she eluded the interview. Catching a glimpse of her at length when she was attempting to escape from him he accosted her in the language of severe but merited rebuke.

Mr. Haynes kept Lemuel till he was five months old, and then had him "bound out" to Deacon David Rose, of Granville, Massachusetts, a man of singular piety. There Lemuel grew up, and lived for thirty-two years. One condition of his indenture was that, in common with other children, he should enjoy the usual advantage of a district school education. Yet, as schools of that section were decidedly backward, his early opportunities for instruction were verylimited. Like other farmer boys, however, he was instructed in the fundamentals of education and the principles of religion. His duties often kept him from school, or caused him to arrive at a late hour. Yet he said, "As I had the advantage of attending a common school equal with other children, I was early taught to read, to which I was greatly attached and could vie with almost any of my age."[1]He soon formed the habit of studying the Bible and early made a profession of faith in the Christian religion. While young he was baptized by the Reverend Jonathan Huntington.

He quickly mastered the studies of the district school but he struggled forward, becoming his own teacher and subjecting his mind to unremitting and severe discipline. The scarcity of books was one of the severest difficulties which he had to encounter. There was no public library in the place. The Bible, Psalter, spelling-book, and perhaps a volume or two of sermons, comprised the library of the intellectual people of those towns. But says he: "I was constantly inquiring after books, especially in theology. I was greatly pleased with the writings of Watts and Doddridge, and with Young'sNight Thoughts. My good master encouraged me in the matter."[2]

There came a turning point in Haynes's life when in 1775 the excellent and pious Mrs. Rose died. She had been more to him than an employer. Adopting him as her own son in early infancy, she tenderly trained him up to intellectual and Christian manhood. Speaking of this, Haynes said: "Soon after I came of age, God was pleased to take my mistress away, to my inexpressible sorrow. It caused me bitter mourning and lamentation."[3]Prostrated thus, he sought relief from his affliction in the service of the continental army.

Lemuel Haynes was a patriot of the Revolution. He early imbibed those great principles respecting "the rights of man," in defense of which the colonies fought Great Britain. In 1774 he enlisted as a minute man. Under the regulations of this enlistment he was required to spend one day in the week in manual exercises, and to hold himself in readiness for actual service, but soon after the battle at Lexington the following year he joined the regular army at Roxbury. The next year he volunteered to join the expedition to Ticonderoga to expel the enemy. Referring to this service in an address some years later Haynes said: "Perhaps it is not ostentatious in the speaker to observe that in early life he devoted all for the sake of freedom and independence, and endured frequent campaigns in their defense, and has never viewed the sacrifice too great. And should an attack be made on this sacred ark, the poor remains of life would be devoted to its defense."

After the close of his northern campaign he returned to his former home to engage in agricultural pursuits. But while thus engaged he little anticipated the designs of Providence concerning him. Improving his leisure hours, he had made considerable progress in the study of theology. At length he selected his text, and composed a sermon, without education or teacher. It happened thus: In the family of Deacon Rose, the evening preceding the Sabbath was customarily devoted to family instruction and religious worship. Haynes was occasionally asked to read from the sermons of Watts, Whitefield, Doddridge or Davies. Called upon to read as usual one evening, he slipped into the book his own sermon which he had written, and read it to the family. Greatly delighted and edified by this sermon read with unusual vivacity and feeling, Deacon Rose, who was then blind, inquired: "Lemuel, whose work is that which you have been reading? Is it Davies's sermon, or Watts's, or Whitefield's?" Haynes blushed and hesitated, but at last was obliged to confess the truth—"It's Lemuel's sermon."[4]

It was then discovered that in this young man was the promise of usefulness. The community encouraged him to look forward to the Christian ministry. Referring to this, he said: "I was solicited by some to obtain a collegiate education, with a view to the gospel ministry. A door was opened for it at Dartmouth College, but I shrunk at the thought. Reverend Mr. Smith encouraged me with many others. I was at last persuaded to attend to studying the learned languages. I was invited (1779) by the Reverend Daniel Farrand, of Canaan, Connecticut, to visit him. I accordingly did. With him I resided some time, studying the Latin language."[5]

How long he studied under Mr. Farrand is not known. He devoted a part of his time to belles lettres and the writing of sermons. While with Mr. Farrand, Haynes composed a poem which was surreptitiously taken from his desk and afterward delivered by a plagiarist at a certain college on the day of commencement. During these years he labored in the field to defray the expense of board and tuition, but the mind of this student underwent unusual development for which Mr. Haynes retained to the end of life a grateful remembrance of his friend and patron.

After making an extensive study of the Latin language, he felt a desire to study Greek that he might read the New Testament in the original, but he had no means to prosecute this study. While in doubt as to how he could attain so desirable an end the Reverend William Bradford, of Wintonbury, a small parish composed, as its name imports, of a part of three towns, Winsor, Farmington and Symsbury, offered to instruct him in the Greek language. This benefactor promised also to secure there for Mr. Haynes a school paying him sufficient money to defray his expenses. Mr. Haynes said: "I exerted myself to the utmost to instruct the children of my school, and found I gave general satisfaction. The proficiency I made in studying the Greek language I found greatly exceeded the expectations of mypreceptor."[6]He was thus serving as a "spiritual teacher in a respectable and enlightened congregation in New England, where he had been known from infancy only as a servant boy, and under all the disabilities of his humble extraction." "That reverence which it was the custom of the age to accord to ministers of the gospel," says his biographer, "was cheerfully rendered to Mr. Haynes."[7]All classes and ages were delighted with the sweet, animated eloquence of the man. In consideration of his talents Middlebury College later conferred upon him the degree of master of arts.[8]

This led friends to advise that he should be licensed to preach, and on November 29, 1780, after "an examination in the languages, sciences, doctrines and experimental religion," he was licensed and preached intelligently from Psalm 96:1. He was ordained soon thereafter. Then came an early call to begin his ministry at the Congregational meeting house at Middle Granville, where he labored five years, preaching eloquently with zeal. The time was one of moral darkness with intemperance, profanity and infidelity rife. Strange doctrines intruded. Vice came boldly forward, but, like a rock, the young minister stood by his Lord and faith.

Among the pious in the church was Bessie Babbitt. She was a woman of considerable education and was engaged as a teacher in her town. Looking to Heaven for guidance, she was led, with consistent delicacy, to offer her heart to her pastor. He commended the proposal to God in prayer, and consulted other ministers. Knowing his birth and race, he sought their counsel. They advised in favor, and on September 22, 1773, they were married. There began then their happy married life which was blessed with nine children.[9]

From his small retired parish, among the companionsof his childhood, he was called to Torrington, Connecticut, where he continued preaching two years to large audiences.[10]It is said that at Torrington a leading citizen was much displeased that the church should have "a nigger minister," and, to show his disrespect, this man went to church and sat with his hat on his head. "He hadn't preached far," said he, "when I thought I saw the whitest man I ever knew in that pulpit, and I tossed my hat under the pew."

The number of communicants increased during the term of his residence in Torrington. Some of the most respectable families from adjoining towns, particularly from Goshen, became his warmest friends, who constantly attended on his ministry. His biographer says: "The aged refer to his ministry with many delightful recollections. He was held in high estimation, especially by the church, and was esteemed by all classes as "an apt and very ready man in the pulpit." The mere mention of his name even now, after the lapse of half a century, seems to renew in their minds interesting associations. The church and society were strengthened by his labors, and many wished to retain him as their permanent pastor. The sensibility of a few individuals prevented, it is said, the accomplishment of their desires.

His eloquence and Christian nobility won him much attention and led to his being called to the pastorate of the Congregational Church in West Rutland, Vermont. The town was a country seat, and the church was one of importance. Then in the meridian of life, rich with the spirit and devoted to his calling, he was singularly successful; and while there were those who saw in him "that colored minister," all knew his pure white soul. The first year of his pastorate he received forty-two members by profession. In 1803 there came a great revival, and there were one hundred and three conversions, together with one hundred and fifty in the adjoining town of Pittsfield. Five years laterthere was another revival and Haynes received one hundred and nine. Naturally he was in demand by other churches as a revival preacher.

At this time New England was in a very backward state. The genial influence of science and religion had not been generally felt. There was no college in Vermont and its only academy was the one at Norwich, near Dartmouth College. There were not more than four or five Congregational ministers on the west side of the Green Mountains. A religious revival of considerable extent, under the preaching of Reverend Jacob Wood and others, had resulted in the formation of small churches. Certain parts of Connecticut were not much more advanced. In 1804 the Connecticut Missionary Society, therefore, appointed Mr. Haynes to labor in the destitute sections of Vermont. In 1809 he was appointed to a similar service by the Vermont Missionary Society. In this capacity Haynes became a great factor in the religious awakening throughout New England at that time.

In 1814 he was fraternal delegate from the Vermont to the Connecticut Ministers' Association at Fairfield. On his way thither he stopped on Sunday at New Haven, where, at the Blue Church (formerly Dr. Edwards'), he preached a sermon to a crowded house, having in the audience President Dwight of Yale and many distinguished people. At Fairfield the association insisted on his preaching the annual sermon.

Haynes soon exhibited evidences of being no ordinary man. He readily engaged in the heated theological discussion of his time, taking first rank as a theologian.[11]His most interesting debate was that with the famous Hosea Ballou, whom Haynes vanquished in his famous sermon based on the text,Ye shall not surely die. Many strange doctrines were then abroad. A writer says: "The Stoddardian principle of admitting moral persons, without credible evidence of grace, to the Lord's Supper, and thehalf-way covenant by which parents, though not admitted to the Lord's Supper, were encouraged to offer their children in baptism, prevailed in many of the churches. Great apathy was prevalent among professing Christians, and the ruinous vices of profaneness, Sabbath-breaking and intemperance were affectingly prevalent among all classes. The spark of evangelical piety seemed to be nearly extinct in the churches. Revivals of religion were scarcely known except in the recollections of a former age. Some of the essential doctrines of grace were not received even by many in the churches.[12]Respecting the operations of the Holy Spirit, Mr. Haynes adopted the same principles as Edwards and Whitefield. He became effective in dispelling some of these clouds of doubt, bringing the people back to a more righteous conduct. Out of it he emerged a man of fame.

Happy as was this apostle in his work at Rutland the violent political controversy of his time was divided between two militant parties with one of which every freeman felt that he should be allied. Imbued with the spirit of the American Revolution, Haynes could not be neutral. "In principle," says his biographer, "he was a disciple of Washington and, therefore, favored those measures conducive of national government."[13]As party spirit rapidly developed into deeply rooted rancor, sharp differences of opinion led to controversy in his parish. Invited to preach on political occasions and in some cases to the public through the press, he discussed political affairs with such keenness and sarcasm that unprincipled parasites in his community were much disturbed. In one of his discourses he used the following expression: "A dissembler is one proud of applause—will advertise himself for office—dazzling the public man with high pretext, like aspiring Absolom, 'Oh that I were made judge in the land, that every man might come unto me and I would do him justice.'Such subjects to applause and hypocrisy will, even when the destinies of their country are at stake, be to a commonwealth what Arnold was to American freedom or Robespierre to a French Republic."[14]

It was not long before political excitement disturbed the harmony between the pastor and the people in West Rutland. On certain occasions Haynes was treated with unkindness and even with abuse by unprincipled men. Scandalous reports concerning him were circulated and he was denounced with profane language. But he gloried in tribulations, knowing that "tribulations worketh patience and patience experience and experience hope and hope maketh not ashamed." Observing the signs of the times, therefore, and governed by prayerful deliberation he felt that he should sever his connection with his church in Rutland. Accordingly, on the 27th of April, 1818, at a council convened to consider the serious question the pastoral relation was by mutual consent dissolved.

Haynes was then invited to preach in Manchester, Vermont, a desirable town west of the Green Mountains. Because of his reputation as a preacher here Haynes had the helpful contact of the Honorable Richard Skinner, who in early life was elected a member of Congress and afterwards served as a judge of the Supreme Court and finally as Governor of Vermont. He associated also with Joseph Burr, the liberal benefactor of several literary and religious institutions.

In 1822 Haynes removed from Manchester to Granville, New York. He had enjoyed the support of the best people in that New England community and had usually found them a generous and enlightened people. Under his ministration at Manchester the church was much enlarged, but he was now declining in intellectual vivacity and realized that, although there was entire harmony between him and the people in Manchester, they should have a younger man. His church accordingly yielded to the desire of the CongregationalChurch in Granville, New York, and he took leave of Vermont to preach in another State.

In going to Granville, Haynes connected with the renowned Deacon Elihu Atkins, of Granville, with whom he had corresponded for more than thirty years. There had been a cherished intimacy between them from their youth. Atkins had for years relied upon the convincing instruction which he endeavored to obtain through correspondence with Haynes. These letters show the tenderness and the watchfulness of a pastor over a flock, which reminds one of the relation existing between Paul and the aged Philemon. During the eleven years which he spent at Granville, his congregation was decidedly edified. Thousands of persons giving evidence of their piety, joined the church and lived above reproach. While laboring among these people he died in the year 1833.

Thus passed away the man who was regarded by those who knew him as a worker of unusual ability and a preacher of power. Says his biographer: "Although the tincture of his skin, and all his features bore strong indications of his paternal original, yet in his early life there was a peculiar expression which indicated the finest qualities of mind. Many, on seeing him in the pulpit, have been reminded of the inspired expression, 'I am black, but comely.' In his case the remarkable assemblage of grace which was thrown around his semi-African complexion, especially his eye, could not fail to prepossess the stranger in his favor."[15]

He was a man of a feeling heart, always sensibly affected at the sight of human suffering. His sensibility knew no bounds. He exhibited quickness of perception and had the advantage of a never-failing memory. The confidence generally reposed in him by both ministers and the people credit him with having mature judgment. Although lacking in what is commonly known as classical education, as he never penetrated very far into the Greek and Latin classics, his mind was decidedly literary. He read the Latin languagefairly well but had never read more than the Greek testament and Septuagint. He was well read, however, in the English classics and his discourses show taste for the beauties of poetry and elegant composition.

Haynes was always industrious, his early habits having been formed in the rigid pursuits of business. At home he was a man of the highest domestic virtue. His family government was strictly parental, based on reason and principle, not on passion or blind indulgence. He was always strict, ever adhering to a standard of the most Puritanic order. Having early formed the high ideals of uprightness, no man could ever bring against him the charge of dishonesty. Above all he was a man of consistent piety and resignation to the will of God.

His dying testimony was: "I love my wife, I love my children, but I love my Saviour better than all." A plain marble marks his grave. On it is this inscription, prepared by himself:

"Here lies the dust of a poor hell-deserving sinner, who ventured into eternity trusting wholly on the merits of Christ for salvation. In the full belief of the great doctrines he preached while on earth, he invites his children and all who read this, to trust their eternal interest on the same foundation."

So lived and died one of the noblest of the New England Congregational ministers of a century ago. Of illegitimate birth, and of no advantageous circumstances of family, rank or station, he became one of the choicest instruments of Christ. His face betrayed his race and blood, and his life revealed his Lord.

W. H. Morse.

Hartford, Conn.

Footnotes:[1]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 36.[2]Ibid., p. 38.[3]The pious Deacon Rose lived some years thereafter and had the pleasure of seeing Lemuel a distinguished man. See Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 40.[4]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 48.[5]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 60.[6]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 63.[7]Ibid., p. 66.[8]Simmons,Men of Mark, p. 677.[9]Ibid., p. 678.[10]Special Report of the United States Commissioner of Education, 1871, p. 342.[11]Woodson,The Education of the Negro Prior to 1861, p. 280.[12]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 67.[13]Ibid., p. 169;Annals of the American Academy of Political and Social Science, XLIX, p. 234.[14]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 170.[15]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, pp. 372-373.

[1]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 36.

[2]Ibid., p. 38.

[3]The pious Deacon Rose lived some years thereafter and had the pleasure of seeing Lemuel a distinguished man. See Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 40.

[4]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 48.

[5]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 60.

[6]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 63.

[7]Ibid., p. 66.

[8]Simmons,Men of Mark, p. 677.

[9]Ibid., p. 678.

[10]Special Report of the United States Commissioner of Education, 1871, p. 342.

[11]Woodson,The Education of the Negro Prior to 1861, p. 280.

[12]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 67.

[13]Ibid., p. 169;Annals of the American Academy of Political and Social Science, XLIX, p. 234.

[14]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, p. 170.

[15]Cooley,Sketches of the Life and Character of the Rev. Lemuel Haynes, pp. 372-373.

The Anti-Slavery Society of Canada was one of the forms in which the abolition sentiment of the province of Upper Canada made its contribution to the final settlement of the great issue in the neighboring country. Though founded comparatively late in the struggle, it was, after all, rather the union of forces long active than the creation of some new weapon to aid the battle. The men and women who composed its membership were abolitionists long before the society was founded. Its purpose was solely to bring united effort to bear upon the great task and the great responsibility that fell upon Canada when the passing of the Fugitive Slave Bill drove the Negroes from the North into Canada by the hundreds, if not by the thousands. With newcomers arriving every day, destitute, friendless and more or less dazed by the experiences through which they had passed, it was no small task that these Canadian abolitionists had undertaken to care for the fugitives, give them opportunities for education and social advancement and enable them to show by their own efforts that they were capable of becoming useful citizens.

The society had its birth in Toronto in February, 1851. There had been attempts before this to found such an organization but they had come to nothing. By 1851, however, the situation in the United States had changed and the effect had at once shown itself in Canada, so that the time was ripe for the bringing into one body of the various individuals who had been showing themselves the friends of the slave. The Society of Canada continued active right through the fifties and early sixties, not resting until the aim for which it had been founded had been accomplished. With the close of the Civil War there was a large emigration of Negroes back to their own land where their freedom had been bought in blood, and the need of any large organizationto look after their welfare as a race gradually ceased. During its period of active work, however, the society spread out from Toronto to all the larger cities and towns where there was a Negro population, and in both educational and relief work showed itself an energetic body. Included in its active membership were some of the best-known men in the province and as its organ it had an outstanding newspaper,The Globe, of Toronto.

The meeting held in Toronto was large and enthusiastic.The Globeof Toronto of March 1, gives almost five columns to the report of the proceedings. The mayor of the city acted as chairman and the opening prayer was made by Rev. Dr. Michael Willis, the principal of Knox Presbyterian Theological College. A series of four resolutions were proposed and endorsed. The first of these declared as a platform of the society that "slavery is an outrage on the laws of humanity" and that "its continued practice demands the best exertions for its extinction." A second resolution, proposed by Dr. Willis, declared the United States slave laws "at open variance with the best interests of man, as endowed by our great creator with the privilege of life, liberty and the pursuit of happiness." A third resolution expressed sympathy with the abolitionists in the United States, while the fourth and concluding resolution proposed the formation of the Anti-Slavery Society of Canada. "The object," it declared, "shall be to aid in the extinction of slavery all over the world by means exclusively lawful and peaceable, moral and religious, such as by the diffusing of useful information and argument, by tracts, newspapers, lectures and correspondence, and by manifesting sympathy with the houseless and homeless victims of slavery flying to our soil."

Rev. Dr. Willis was chosen as the first president, an office which he filled during the whole of the period of the struggle. Rev. William McClure, a Methodist clergyman of the New Connection branch, was named as secretary, with Andrew Hamilton as treasurer and Captain Charles Stuart, corresponding secretary. A large committee was alsonamed including, among others, George Brown, editor ofThe Globe, and Oliver Mowat, later a premier of the province of Ontario.

The aims of the society, as set forth in the resolution of organization, called for both educational and relief work. No time was lost in beginning each of these. Within a month after the founding of the society it was holding public meetings, both in Toronto and elsewhere throughout the province. The speakers included George Thompson, the noted English abolitionist; Fred Douglass, the Negro orator, and Rev. S. J. May, of Syracuse. Some hostility developed,The Patriotcharging George Thompson with being an abolitionist for sordid motives, whileThe Leadercalled him a "hireling." Thompson, defending himself, declared that if he had sold his talents, as charged, he would not be found fighting the slaves' battle but would be sitting by the side of bloated prostitution in Washington." There were even some clerical critics of the society and its work.The Church, a denominational publication, took the ground that Canada was not bound in any way to denounce "compulsory labor." It was quite sufficient to welcome the slave when he came to Canada. To thisThe Globereplied that it was "truly melancholy to find men in the nineteenth century teaching doctrines which are only fit for the darkest ages."[1]

All through these earlier years of the society's history the public meetings were continued, much use being made of men like Rev. S. R. Ward and Rev. J. W. Loguen, who had known at first hand what slavery meant to their race. Rev. S. R. Ward was appointed an agent of the society in 1851 and traveled the province over, giving the facts with regard to slavery to awaken Canadian sentiment against it and asking aid and kindness for the fugitives then coming to the country in large numbers. Mr. Ward was instrumental in forming branches and auxiliaries of the society at a number of places and has left on record his own impressionsof the efforts that were put forth on behalf of the refugees.[2]

The Globe, under Brown as editor, was a stout ally. Brown's personal interest in the fugitives was marked. His private generosity to the needy has been recorded by one of his biographers but greater service was rendered through the columns of his paper. He was outspoken in denunciation of anything that savored of an alliance with slavery. Canada, he believed, should stand four square against the whole system of human bondage. "We, too, are Americans," he declared on one occasion. "On us, as well as on them, lies the duty of preserving the honor of the continent. On us, as on them, rests the noble trust of shielding free institutions."[3]

Relief work in Toronto was looked after by a Ladies' Auxiliary, this being the general practice wherever branches were organized. The wives of the officers of the general or parent society figured largely in the work at Toronto. During the first year of the work in that city more than $900 was raised by the Ladies' Auxiliary. The report for 1853-5 says: "During the past inclement winter much suffering was alleviated and many cases of extreme hardship prevented. Throughout the year the committee continued to observe the practice of appointing weekly visitors to examine into the truth of every statement made by applicants for aid. In this way between 200 and 300 cases have been attended to, each receiving more or less according to their circumstances."[4]A night school opened in Toronto gave to the younger men and women an opportunity to get a little education.

The Canadian Society, at an early date in its history, entered into working relations with the anti-slavery societies of Great Britain and the United States. At the first anniversary meeting, held in March, 1852, a letter was presented from Lewis Tappan, secretary of the American and ForeignAnti-Slavery Society, enclosing a resolution of the executive of the American society to the effect that the committee had heard of the formation of the Anti-Slavery Society of Canada at Toronto with much satisfaction, and that they would be pleased to maintain correspondence with this society and unite their efforts for the promotion of the great cause of human freedom on this continent and throughout the world. At the same meeting there were read messages of greeting from S. H. Gay, secretary of the American Anti-Slavery Society, and from John Scoble, secretary of the British and Foreign Anti-Slavery Society.[5]At this first anniversary meeting the society was able to report a change in public sentiment toward its aims. At the start there had been coldness and some prejudice but this had largely disappeared and some who had formerly been hostile were now supporters.

The colonization question was before the society in its early period. In August, 1851, Toronto was visited by Rev. S. Oughten, a Jamaican, and later by William Wemyss Anderson, also of Jamaica. The question was also brought to the attention of the government of the province and the Governor-General asked the executive of the society to tender its opinion of the plan. Their decision was altogether unfavorable to colonization whether in Trinidad or Jamaica. With regard to Trinidad their opinion was that slavery in a modified form still existed there. Jamaica, they thought, had nothing to attract the refugee more than Canada, and the society was placed on record as approving the findings of the Great North American convention of colored people, which had met in Toronto the preceding September, to the effect that western Canada was the most desirable place of resort for colored people on the American continent, and that colored people in the United States should emigrate to Canada rather than to the West Indies or Africa, since in Canada they would be better able to assist their brethren flying from slavery. With regard to the American Colonization Society the finding of the CanadianAnti-Slavery Society was that its professions of promoting the abolition of slavery were "altogether delusive." It had originated with slaveholders and was protected by them to rid the country of free Negroes. "A colonization and a bitter, pro-slavery man are almost convertible terms," it was stated.[6]

The attitude taken by the church bodies in Canada towards this new movement is of interest. In general there was not much active support. George Brown brought forward a resolution at the 1852 meeting, deploring the indifference of some church bodies. Dr. Willis had been instrumental in getting the Presbyterians in line, a strong stand having been taken by the synod which declared by resolution that slavery was "inhuman, unjust and dishonoring to the common creator as it is replete with wrong to the subjects of such oppression." A second resolution called upon churches everywhere to testify against legislation which violated the commands of God and declared that the synod must condemn any alliance between religion and oppression, no matter how the latter might be bolstered up by the use of Scripture.

At the 1857 meeting the attitude of the churches was again to the front. Dr. Willis thought it was time that every church synod and conference in Canada should give up one day of its sessions to prayer and humiliation over the presence of human slavery so nearby. It was the duty of all the churches to remonstrate on this question. Rev. Dr. Dick, who followed, declared that the church was "the bulwark of the system." There were churches in Canada which fraternized with those in the United States that patronized slavery. He was equally outspoken on the attitude of the Sons of Temperance in deciding, against his protest, to shut out Negroes from its membership. There were several protests at this 1857 meeting against some slight evidences of race prejudice. Rev. Mr. Barrass said that, as the Negroes in Toronto set an example to the whites in morality, there was the less reason for any prejudice.Thomas Henning, the secretary of the society, probably put the matter right when he pointed out that talk of prejudice must not be understood as general. Negroes were not excluded from the schools, and the laws were administered to white and black alike. He drew attention to the dismissal of a magistrate who had been suspected of conniving at the return of a fugitive, as also to the case of a member of Parliament who had sought to have Negro immigration stopped and had been simply laughed at.

Necessity for action along industrial lines to provide suitable employment for the fugitives was emphasized by the Canadian Anti-Slavery Society and efforts were made to give the black man a fair chance in his new home. The question of cheap land for the immigrants was also kept to the front with the idea of making the refugees more self-dependent and preventing them from congregating in the cities and towns. Some idea of the extent of the relief work being carried on at this time may be gained from the statement presented at the 1857 meeting which showed disbursements of more than $2,200, a total of over 400 having been relieved.

Reference has been made to the support given the society byThe Globe, of Toronto. For this George Brown was given the credit but it must be said in justice that no small share of the credit forThe Globe'sattitude should go to the lesser known brother, Gordon Brown, who was regarded by many as really more zealous for abolition than George Brown. This was tested during the Civil War period when the turn of sentiment against the North in Canada brought much criticism uponThe Globe. There was a disposition on the part of George Brown to grow lukewarm in his support of the North, but Gordon Brown never wavered and is said to have threatened on one occasion to leave the paper if there were any more signs of hauling down the colors. When the war was over American citizens in Toronto presented Gordon Brown with a gold watch suitably inscribed, an indication possibly of the opinion of that day with regard to his services.

One duty of the American anti-slavery societies which fell but lightly on the Canadian society was the watching of legislation and the courts to see that the Negro obtained his rights. It was rare indeed that anything of this kind called for action in Canada, the only case of any importance that arose being that of the Negro, Anderson, whose return to Missouri was sought on a charge of killing his master in 1853. A slave catcher from Missouri recognized him in Canada in 1860 and had him arrested. The case was fought out in the courts, twice going against the Negro and then being appealed to the English Court of Queen's Bench, which granted a writ of habeas corpus. Anderson was defended by Gerrit Smith and the case attracted great attention throughout Canada. The executive of the Canadian Anti-Slavery Society kept the case well under observation and made its position quite clear by a resolution declaring that principles of right and humanity should prevail. In the end Anderson was acquitted.

The sentiment that was created in Canada by the friends of the fugitive in the decade before the Civil War had its effect when that struggle began. Sir John Macdonald, premier of Canada, made careful investigation to find out how many Canadians were in the northern armies and placed the number at 40,000.[7]The spirit that animated the youth of the North in this moral struggle was powerful in the minds of many of these young Canadians. There was present in Canada not a little of the feeling of responsibility for the honor of the continent that George Brown voiced and both by peaceful means and by the sword the people of the British-American province to the North had their part in striking off the shackles from the slave in the South.

Fred Landon.

Public Librarian,London, Canada

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