[57]
Race relations in the orthodox congregations were doubtless thereafter more
placid.
[Footnote 55: E.R. Turner, _The Negro in Pennsylvania_ (Washington, 1911),
pp. 134-136.]
[Footnote 56: Charleston _Courier_, June 9, 1818; Charleston _City
Gazette_, quoted in the _Louisiana Gazette_ (New Orleans), July 10, 1818;
J.L.E.W. Shecut, _Medical and Philosophical Essays_ (Charleston, 1819),
p. 34; C.F. Deems ed., _Annals of Southern Methodism for 1856_ (Nashville
[1857]), pp. 212-214, 232; H.M. Henry, _Police Control of the Slave in
South Carolina_, p. 142.]
[Footnote 57: C.F. Deems ed., _Annals of Southern Methodism for 1856_, pp.
215-217.]
In most of the permanent segregations the colored preachers were ordained
and their congregations instituted under the patronage of the whites.
At Savannah as early as 1802 the freedom of the slave Henry Francis was
purchased by subscription, and he was ordained by white ministers at the
African Baptist Church. After a sermon by the Reverend Jesse Peter of
Augusta, the candidate "underwent a public examination respecting his faith
in the leading doctrines of Christianity, his call to the sacred ministry
and his ideas of church government.
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