The Negro in the Christian pulpit

Front matter

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T-ESCE

Introduction

At the request of Bishop Hood, I cheerfully write this brief introduction. His long, faithful, able and useful work among his people commend him to the respect and confidence of those who have knowledge of him. In addition to what I have learned of the author of this volume of Sermons from the public prints, I have both from Southern and Northern men of high character the most unreserved expressions of approval. It seems to me that we understand a book better when we know something of the man who wrote it. It is in order to present at this place a few facts concerning the life of the preacher who speaks to us in this volume of Sermons.

James Walker Hood was born in Kennett township, Chester county, Pennsylvania, May 30, 1831. His father, the Rev. Levi Hood, and his mother, Harriet Hood, were Methodists, and were among the thirteen families that, in 1813, founded a separate colored Methodist church in Wilmington, Delaware. Some years after their marriage and settlement in Wilmington, the parents of the future Bishop moved to a farm nine miles from the city and situated on the line between Delaware and Pennsylvania. Here several of their twelve children were born — among them the subject of this sketch. The farm belonged to Ephraim Jackson. The Jacksons were numerous in that neighborhood and several of the Hood children were brought up in their service. The preacher's father was opposed to '" binding " his children to service, as being too

4 INTRODUCTION.

much like slavery. But, accepting his word as sufficient, the children were taken on verbal agreements that they should work for "food, clothing and six week's schooling annually till they were sixteen years old." The Jackson, into whose hands James Walker fell, retired from business soon after his semi-apprentice came to his family. The lad was thrown out of employment and, as it turned out, grew up with very limited educational advantages. In Philadelphia and New York the youth spent several of the following years, doing such work as opportunity allowed. He was fortunate enough to escape, during this period, an attempt to kidnap him; he was also brought under religious conviction, and at the age of eleven experienced, as he now believes, a true change of heart. The extravagant pretensions and superstitious conceits of many of his race, with whom he had religious association, had the effect of bringing the young convert into much doubt and spiritual distress. God's blessing on the common sense and steadfast piet}^ of his parents delivered him from the plague and peril of this sort of unbelief, and in his eighteenth year, " resting in the doctrine of justification by faith," he found true and lasting peace.

When he was twenty-five years old, he realized his call to preach, and his unfitness for the work upon which he was about to enter. But he was " licensed to preach," and began to do what he could both to preach and to improve himself. These Sermons show that, considering his opportunities, he surpassed many who have had every advantage.

In 1859 he was " received on trial " into the New England Conference of the African Methodist Episcopal Zion

INTRODUCTION. D

Church. In 1860 he was ordained deacon, and sent as a Missionary to Nova Scotia. In 1862 he returned to the session of his Conference, was ordained Elder, and returned to the Nova Scotia Mission for another year. In 1863 he was stationed in Bridgeport, Connecticut. During this year he was sent to North Carolina " as the first one of his race appointed as a regular Missionary to the freedmen in the South." During the following eighteen years, North Carolina, the southern counties of Virginia, and the northern counties of South Carolina, have been the field of his chief labors. During that time in this field nearly 600 churches have been formed and about 500 church buildings erected.

Mr. Hood was elected a Bishop in his Church by the General Conference which met in Charlotte, N. C, in 1872. As one of the "General Superintendents" of his widely extended Church, Bishop Hood has travelled the Continent to and fro. His ability, his eloquence, his zeal and his usefulness, have commanded the respect and confidence of the best people of both races. As one of the members of the Ecumenical Conference that met in London in 1881, Bishop Hood made a lasting impression. These sermons speak for themselves. Their naturalness, their clearness, their force, and their general soundness of doctrine, and wholesomenessof sentiment, commend them to sensible and pious people. I have found them as useful as interesting.

Those who still question whether the negro in this country is capable of education and " uplifting," will modify their opinions when they read these sermons, or else will conclude that their author is a very striking

6 INTRODUCTION.

exception to what they assume is a general rale. Bishop Hood entertains many broad and important views as to the wants and duties and future of his people. He believes that their best interests are to be conserved in preserving the race from admixture of other bloods. They should, lie thinks, hang together, and he is persuaded that if his people are to succeed permanently and broadly in this country, they must largely " work out their own salvation." Men like Bishop Hood deserve encouragement in their good work. They have a great work to do in the United States. May we not believe that in doing that work they are being trained for the yet greater work of redeeming Africa?

ATTICUS G. HAYGOOD.

THE APOLOGY,

And why should there be an apology for publishing a book of sermons? New publications are continually appearing. It is, however, customary to give a reason for the appearance of a new work. There are extraordinary reasons for the appearance of this work :

First. The absolute absence of such a work from the pen of a colored Methodist minister. This class of ministers is numbered by thousands, and their ministry has covered a period of nearly one hundred years. It seems time that a sample of their pulpit deliverances was put in the form of a book for public criticism. A single sermon from some distinguished one of them has occasionally appeared, and more frequently a short sketch, but something more than this seems to be demanded.

Secondly. In the course of studies laid down for our candidates for the ministry, the reading of sermons is included. It seems to me that if we require our young men to read printed sermons, we ought to produce them.

Thirdly. I have been urged, for several years, by the ministers among whom I have labored to publish tny sermons.

With a single exception, the sermons herewith presented were written befoie the title of the book was selected. The harmony, therefore, of a course of sermons written upon a single topic may to not be expected, as they are selections from sermons prepared for ordinary b THE APOLOGY.

pulpit effort. This fact will also prepare the reader to expect a more frequent repetition of the same illustration and scripture quotation than would be expected in a course of Sermons written for publication. My constant travels, connected with Episcopal duties, have forbidden my reading the proof with as much care as I desired. I notice some errors which were corrected in reading the proof, hut still appear.

On page 22d, line nine, " could " is erroneously repeated ; on page 40, sixth line from the bottom, " state " should be "change"; on page 56, line eight, "their friendship " should read : " these friends," same page, 14th line, should read, " It was mysterious love " ; on page 61,. the first line of poetry should begin with "In," not "And"; on page 83, line six, "of Luther" should read " by Luther ".; on page 90, seventh line from the bottom, instead of "those days" it should read " — day which"; on page 101, ninth line from l he' -bottom, "trembling " should. read " tumbling " ; on page 110, fifth line from the bottom, " light" should read "life"; on. page 150, after the word "torch." in line seveenteen, " for "should be inserted; on page 165, sixth line from the bottom, after speaker, "of "should read ''in "; on page 1&% fifth line of poetry, instead of " unfathomless " it shouldfread "unfathomable." These are some of the more vexing errors. Critical readers will discover others, the true reading ofwhich will be apparent at a glance.

I requested contributions from my colleagues, threeof whom furnish a sermon each, and the fourth two sermons. These productions present a rich variety of doctrine, of style and of thought ; which add much to the value of the work.

THE APOLOGY. I)

The introduction by Dr. Haygood is another evidence of the interest which that great philanthropist feels in advancement of the interests of the Black Brother, by which he has placed us under lasting obligations. He has our best thanks. For suggesting the idea of soliciting Dr. Haygood to write the introduction, and for opening correspondence on the subject, I am indebted to Rev. J. C. Price, M. A. I am also indebted to Rev. L. S. Burkhead, D. D. (of the M. E. Church, South), and Hon. A. W. Tourgee of "The Continent/' published in New York, for letters to Dr. Haygood, commendatory of myself and work. These, with the Bishops who have furnished sermons, will please accept grateful thanks.

THE AUTHOR.

Contents

Page.

Introduction — By Rev. A. G. Haygood, D. D., Author of " Our

Brother in Black," &c, 3