tions of the white churches to which they belonged. The master class gradually reached the position of separating the races in worship, but for the security of slavery they deemed it wise to hold the Negroes as members of the white churches.
It was argued that, in all nature, living creatures move instinctively in groups after their kind, and that the Negro and the white man, left to themselves, do the same thing, as is evidenced by the fact that the black slave was ever offending against the institution of slavery by holding religious services after his own liking where only his own people were present and shared in the devotion. In this manner the master justified himself in segregating his slave in the house of God and pointed to the Court of the Gentiles, in the Temple of Jehovah, in confirmation of the righteousness of his act. But for some reason the untutored black slave was never entirely at home in the white man's church, with its special place for Negroes. He knew that the master could be at ease in any part of his church edifice. It was all his and he moved about through its aisles as a free man, but the slave was limited in his privileges, and was counted a good man only as he kept within the limits assigned him.
When the Negroes in the white Baptist churches of the South became very numerous, services for their special benefit were held in the church edifices, usually in the afternoon, by the pastor and other persons who felt a deep interest in them. In these meetings the colored members of the church not only enjoyed the freedom of the place for the time being, but often listened with great satisfaction to the exhortations of one or more of their own brethren who spoke by permission from the floor and not from the pulpit platform. These Negro exhorters were encouraged to exercise a measure of spiritual oversight in the midst of their brethren and so help the church and pastor in caring for the flock. The segregated group, in a separate church edifice, meeting for worship at the
