here for light on that particular point, the reader might
chance to stumble on some things about the wicked prejudice against
the black man, as well as some sentiments in regard to the treatment
of slaves and free blacks generally, that would ill accord with the
expressed notions of the Presbyterian delegate.

On page 133, Mr. B. introduces a letter, published in the N. Y.
Observer, and signed Truth, which represents the negroes of South
Carolina as '_generally_ well fed, well clothed,' and enjoying '_the
means of religious instruction_,' and declares that '_great and
increasing efforts are made to instruct them in religion, and elevate
their characters_.' We request our readers to turn back and read the
whole letter, and then to compare it with the following extracts from
a report on the subject of the religious instruction of the colored
people, published in 1834, by the Synod of South Carolina and Georgia.
'We believe that their (the colored population's) moral and religious
condition is such, as that they may justly be considered the _heathen_
of this christian country, and will bear comparison with heathen in
any country in the world.'

'The negroes are destitute of the privileges of the gospel, and ever
will be, under the present state of things. There were some exceptions
to this, the Synod say, and they "rejoice" in it; but although our
assertion is broad, we believe that, in general, it will be found to
be correct.'

'They can have no access to the the scriptures. They are dependent for
their knowledge of Christianity, upon _oral instruction_. Have they
then that amount of oral instruction, which, in their circumstances,
is necessary to their enjoyment of the gospel? _They have not._ From
an entire state beyond the Potomac to the Sabine, and from the
Atlantic to the Ohio, there are, to the best of our knowledge, not
_twelve_ men exclusively devoted to the religious instruction of the
negroes.'

The report then goes on to say that 'the negroes do not have access to
the gospel through the stated ministry of the whites,' that 'a _very
small proportion_ of the ministers in the slaveholding states, _pay
any attention to them_,' that 'they have no churches, neither is there
sufficient room for their accommodation in white churches,' and that,
in some cases, for want of a place within, 'the negroes who attend,
must catch the gospel as it escapes by the doors and windows.' 'We
venture to say,' the report continues