Conclusion--Object of this Book.
I now left the north, for home, and arrived there safely. My friends
greeted me cordially on my success in collecting money.
I still lacked, however, one hundred and forty-two dollars of the needed
eleven hundred. I had used every effort in my power to prevent the
necessity of having to call on my generous friend in Providence. But in
spite of all my endeavors, I had to make known to him this deficiency,
which he immediately and generously supplied, by remitting me a check
for the full amount.
I was now prepared to go after my daughter, which I did, December 1st,
1858; thus releasing her within one year from the time she was sold. She
is now with me, and doing well.
I received a promise from the young master of my two sons, at the time
he purchased them, that if I should succeed in paying for my daughter
during that year, he would let me know what I might have my two boys
for. At the time, my boys were about returning to Richmond, where they
had been hired out for several years. I charged them to let me hear a
good report of their conduct; and if I could do anything for them, after
I had got through with the purchase of their sister, I would do it. This
pledge I made to the boys, in the presence of their master's agent.
Having, through the aid of a kind Providence, been enabled to pay for my
daughter, I have felt it my duty to turn my attention toward redeeming
my word to my last children now in bondage.
But this, of course, has called up anxious thought and prayerful
meditation. I have also considered the peculiar condition of my
church--the large outlay of money in the erection of the building, and
the heavy debt hanging upon it, which is increased every year by the
interest. I have also considered how long I have been supported in this
field of labor by the Missionary Board of the Southern Baptist
Convention and the Maryland Baptist Union Association.
The question then occurred to me, Could I not, by _making a book_, do
something to relieve myself and my children, and ultimately, by the
same means, help my church, under its heavy debt, and also relieve the
Missionary Board from helping me. This idea struck me with so much
force, that I have yielded to it--that is, to write a short Narrative of
my own life, setting forth the trials and difficulties the Lord has
brought me through to this day, and offer it for sale to my friends
generally, as well as to the public at large; and I hope it may not only
aid me, but may serve to encourage others, who meet with similar
difficulties, to put their trust in God.
END OF THE NARRATIVE.
SERMON.
BY REV. NOAH DAVIS
TEXT.--"But if any provide not for his own, and especially for those of
his own house, he hath denied the faith, and is worse than an
infidel."--1 Tim. 5:8.
In this chapter, we have several christian duties set forth by the
apostle Paul, to Timothy, a young preacher of the gospel, who was to
teach other christians to observe them, as evidences of the genuineness
of their faith in Christ.
That faith which does not produce obedience to the commands of Jesus
must be regarded as defective. Religion requires us to love God, and all
men, and we must show our faith, by a life consistent with our
profession.
If human nature, fallen as it is, prompts men of the world to labor
zealously to supply their own temporal necessities and the wants of
those whom Providence has made to depend upon them, how much more will
it be expected of those who profess to have drank of that pure Fountain
of love, the Spirit of our blessed Lord and Saviour, Jesus Christ. God
has indeed doomed man to eat his bread in the sweat of his face; but as
if to reward him, he has connected with it a pleasure in the labor, and
especially, in our efforts to do good to others.
In speaking from these words, let us first consider what is here meant
by "providing" for "his own;" secondly, "and especially for those of his
own house;" thirdly, what it is to "deny the faith;" and lastly, draw a
comparison between the one who "hath denied the faith" and the
"infidel."
1. In the first place, we are to consider the duty enjoined in the text,
to provide for our own: which we understand to mean our own temporal
wants, such as food and raiment and every temporal benefit. Every man is
bound by the laws of nature to provide for himself the necessaries of
life, honestly in the sight of God and men, as far as in him lieth. This
both reason and common sense dictate. This religion inspires. "He that
will not work, shall not eat," is the teaching of the word of God.
"Provide things honest in the sight of all men," is the instruction of
the great apostle to the Gentiles; at the same time giving them an
example, by working with his own hands, to supply his necessities, and
the wants of those who were with him. I have heard it said that a lazy
person cannot be a christian, and the same idea seems to be supported in
my text.
"But if any provide not for his own." Religion benefits those who
possess it, by regulating their appetite for temporal things, as well as
giving them a relish for spiritual ones. While we are in love with sin,
we labor hard to enjoy its pleasures. How industriously do wicked men
labor for what they can eat, drink and wear. And shall a christian be
less active to secure for himself the necessaries of life?--he would
prove himself indeed to be worse than the infidel. But we have other
wants to be supplied, beside those of the body. God has given to all men
an intellectual nature--a mind, which distinguishes them from the
brutes. These minds are capable of improvement; and every man is under
obligation to make use of the means and opportunities which God has
given him for cultivating his mind, by educating himself, that he may be
useful to himself and those around him. But man is a social being as
well as an intellectual one. "God hath made of one blood, all nations of
men, for to dwell on all the face of the earth."--(Acts 17: 26.) Much of
our happiness, and usefulness in this world arises from this quality
which man possesses over the animal creation. And just in proportion, as
we shall cultivate, and refine our social and intellectual natures, just
in that proportion, shall we rise above the level of the savage and the
heathen.
But man has a soul, which must be fitted for the enjoyment of God, here
and hereafter. Now to provide for the wants of the soul, is our highest
duty on earth.--Sin has unclothed us of that innocence in which our
Creator first made us, and the responsibility now rests upon every soul,
to provide a clothing which will stand the inspection of God himself.
This clothing, Christ has prepared through His sufferings, and death,
and it is given to all them that believe in Him. And surely, if it be
our duty to provide temporal things for ourselves, and for those of our
own house, how much more are we bound to seek and secure the one thing
needful.
2. But we will consider in the second place, what is meant by providing
for our own house?--"and especially for those of his own house?" House
here means family. First, we will consider the duty devolving upon a
christian parent, in making suitable provision for his own house, or
family. This embraces all we have urged as his duty to himself. It is
the duty of all parents, to provide for their families every temporal
good which adds to their own comfort or usefulness in life. And it is no
less the duty of parents to provide for the spiritual necessities of
their own families. And first--we shall consider the duty of parents, to
provide suitable training for their children. This is a duty which God
has enjoined and approves. He said of Abraham, "For I know him, that he
will command his children and his household after him, and they shall
keep the way of the Lord, to do justice and judgment, that the Lord may
bring upon Abraham, that which He hath spoken of him." The duty of
parents to train their children religiously, is clearly taught under the
gospel dispensation.
"And ye fathers, provoke not your children to wrath, but bring them up
in the nurture and admonition of the Lord." Here, we have divine
authority, for teaching our children, the things, which make for their
good, both in this life and that which is to come. But it may be asked,
to what extent are parents bound to comply with these high and solemn
obligations? We answer, to the utmost of their ability. To whom much is
given, of him much is required, and to whom little is given, of him
little is required.--But all are bound to train up their children "in
the way they should go, that when they are old, they may not depart from
it." This duty is seen in the judgments which God has visited upon those
parents and children who have neglected to obey the Lord in this
particular.--(1 Samuel 2: 34.)
3. We are, in the third place, to enquire what it is to "deny the
faith." Much is said in the Scriptures about faith. Much depends upon
it. We are said to be "justified by faith," and "saved by faith;" we
"live by faith." And inasmuch, as such as are spoken of in the text are
said to be worse than an infidel, because they provide not for
themselves and families, thereby showing that they have denied the
faith, therefore let us try to consider what genuine faith is, and what
it is to deny it. This is the most important point in the subject now
before us. "Without faith it is impossible to please God."
We will consider some of the effects of this distinguishing grace. There
are several kinds of faith spoken of in the Bible. In one case, men are
said to "believe for a while." This faith is shown us in the parable
taught by our blessed Saviour, in the characters represented by the seed
sown upon the rock, "which for a while believe, and in time of
temptation fall away."--(Luke 8: 33.)
There is a faith which is called dead.--"Even so faith, if it hath not
works, is dead, being alone."--(James 2: 17.) But the faith which
enables the christian to obey the Saviour in all things, is said to
"work by love."--(Gal. 5: 6.) Now we say that those who have this faith,
will never deny it. The counterfeit may deceive, but the genuine cannot.
We say this faith cannot deny itself. All who are spoken of in the Old
Testament as having this faith never denied it. By it Abel made a more
excellent sacrifice to God than Cain. By it, Enoch walked with God, when
the other portion of mankind walked in the vain wicked imaginations of
their own hearts. "By faith Noah, being warned of God of things not seen
as yet, moved with fear, prepared an ark for the saving of his house."
"Abraham believed God, and it was counted unto him for righteousness."
This is the grace which enables believers to renounce the pleasures of
sin, which are but for a season. It gives them a complete victory over
the world. It abideth with hope and charity. Now, whosoever professes
this faith, and then by his unholy life denies it, by neglecting to
provide for his own, and especially for those of his own house, makes it
manifest that he never had it. It is as unchangeable as its Author, for
it is the gift of God. It prompted Noah to labor over a hundred years,
to build an ark, to save his house. And what it has done, it will
continue to do, for those who have it. This is the principle in religion
which purifies the heart, overcomes the world, and causes christians to
love one another, whatever may be their circumstances, or color or rank
in life.
4. We are now in the fourth and last place to draw a comparison between
those who deny the faith, and an infidel. Now an infidel, is an
unbeliever in the religion of Christ.--Yet he provides for his own, and
especially for those of his own house. In this he is consistent with
himself. Here he acts from reason, and principles of nature. But the
individual who denies the faith, is one, who has taken upon himself the
solemn vow before God and men, that he will act out what his profession
supposes him to be in possession of, which is superior in its influence,
to the infidel's principles, yet he fails to do as much.
But again, an infidel is a bad man, and makes no pretensions to hide it.
But he who contradicts his profession, by denying it in the manner here
set forth, is worse for attempting to cover up a character, which in
itself is no better. But consider the effect produced by a false faith,
(and we have shown, that such a faith, as does not come up with the
infidel's, is false,) it does the person no harm. Many persons, when
they make a profession of faith, suppose it is the true faith, but after
a while, they find that their faith does not work by love, it does not
purify their hearts. They love sin secretly, as much as before. They
love worldly company as well as ever. And they find the employments,
which their profession enjoins upon them, irksome and dry. Such persons
are greatly deceived, yet they are ashamed to confess it, and throw off
the mask of profession. And such persons are often the greatest
fault-finders with those, whose true faith inspires them to endure
hardness, afflictions and deny themselves and take up their cross, so
that they may glorify their Saviour in their bodies and spirits which
are the Lord's.
In conclusion, dear brethren, let us, who have made a profession of
faith, examine ourselves, whether we be in the faith of the gospel, or
not. "Know ye not your own selves how that Jesus Christ is in you,
except ye be reprobates." AMEN.
STATISTICAL REPORT
OF ALL THE
COLORED PROTESTANT CHURCHES
AND SABBATH SCHOOLS
IN BALTIMORE.
(As quoted from the Minutes of their respective
bodies, for the year 1859.)
Sharp st. and Wesley Chapel, Meth. Ep., 1812
Orchard st. and Asbury, " 1508
Dallas st., " 119
Bethel, Saratoga st., African M.E., 1398
Ebenezer, Montgomery st., " " 600
Union Bethel, Fell's Point, " " 100
Water's Chapel, Spring st., " " 98
Mission " Tissia st., " " 77
South Howard st. Chapel, Zion Meth., 200
St. Thomas', Chesnut st., Meth. Prot., 70
St. James', Saratoga st., Episcopal, 100
Presbyterian church, Madison st., 69
First Baptist, cor. Young and Thomson st., 99
Union Baptist, Lewis st., 63
Saratoga st. African Baptist Chapel, 73
-----
Total Col'd Prot. Religious Popul'n, 6386
SABBATH SCHOOL REPORT.
(Rendered to the S. S. Union, for 1859.)
V
B C O
I O L F M
B N S E A
L V . M L S
E E . E C
R L H
R S I T T O
E I B E E L
A ' R A A A
D N ' C C R
S S Y H H S
. . . . . .
Sharp st., M.E., 200 15 15 200
Orchard st., " 6 9 177
Asbury, " 2 45 259
Dallas st., " 20 17 250
John Wesley, " 250 10 10 120
Bethel, African M.E., 60 15 200 16 16 350
Ebenezer, " " 27 178
Spring st., " " 113 13 120
Allen chapel, " " 6 58
Union Bethel, " " 11 86
Good Samaritan, " 6 60
Tissia st., " " 108 6 30
St. Thomas, M.P., 200 3 4 56
S. How'd st., Zion, 5 7 102
Mt. Olive, Ind., 3 7 40
Presbyterian, 20 10 240
Episcopal, 205 5 5 70
First Col'd Baptist, 78 3 3 33
Union, " 11 86
Saratoga st., " 40 1 250 8 6 150
----------------------------------
Aggregate, 106 18 1604 126 222 2665
THE SARATOGA STREET
_INSTITUTE._
This Seminary for colored people, was opened in the upper rooms of the
African Baptist Chapel building, in December, 1856, and in a few months,
over one hundred scholars, were in attendance. But from circumstances
which need not be narrated, in 1857, the school was removed away,
without any rent having ever been paid for the use of the rooms. A
second time a school has been collected of over one hundred scholars,
but, up to the present time, August, 1859, the trustees of the building
have never received any sort of compensation for the use of the rooms,
occupied by the Institute.
Mr. J. G. Goodridge, lately a teacher of a Public School, in York, Pa,
has now rented the rooms, and his friends feel great confidence in the
success of his labors.
It may be remarked, that the large colored population of Baltimore, now
from thirty to forty thousand souls, have no sort of Public School
provision made for them, by the city or state governments. They are left
entirely to themselves for any education they may obtain.
The above named Institute combines advantages for the education of
colored children far superior to any other in the city.
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_Table of Contents._
PART I.
The beginning of Life.--The first
disappointment.--Apprenticeship.--Follies of Youth.--Sin.
PART II.
The Child has become a young Man.--He dissipates.--The revelers of
Vagrant Island.--Religion scoffed.--Follies and pains of an irregular
life.--Sickness.--The Friend in need.--Tempter.--"RECRUITS
WANTED."--Enlistment in a regiment of soldiers.--Col. Blood's speech.
PART III.
The Army.--Advancement.--Mortal succeeds Col. Blood.--The fury of
War.--The slaughter.--Glory.--Unhappiness.--Honor to the brave.--Major
Sharper.
PART IV.
Mortal in love.--He becomes wealthy.--He travels.--Vesuvius.--The grave
of General Gog.--Gambling.--Ruin.
PART V.
The last scene of all.--Dr. Popular Gospel.--Dimelover and Sharp die
hopefully.--John Mortal's last conversation with Mentor and
Tempter.--Despair and Death.