memorials had been presented to congress, praying for the abolition of slavery in the District of Columbia, and for the abolition of the slave trade between the states of the Union. This was enough. The vindictive bitterness, the marked caution, the studied reserve, and the cumbrous ambiguity, practiced by our white folks, when allluding to this subject, was now fully explained. Ever, after that, when I heard the words "abolition," or "abolition movement," mentioned, I felt the matter one of a personal concern; and I drew near to listen, when I could do so, without seeming too solicitous and prying. There was Hope in those words. Ever and anon, too, I could see some terrible denunciation of slavery, in our papers—copied from abolition papers at the north,—and the injustice of such denunciation commented on. These I read with avidity. I had a deep satisfaction in the thought, that the rascality of slaveholders was not concealed from the eyes of the world, and that I was not alone in abhorring the cruelty and brutality of slavery. A still deeper train of thought was stirred. I saw that there was fear, as well as rage, in the manner of speaking of the abolitionists. The latter, therefore, I was compelled to regard as having some power in the country; and I felt that they might, possibly, succeed in their designs. When I met with a slave to whom I deemed it safe to talk on the subject, I would impart to him so much of the mystery as I had been able to penetrate. Thus, the light of this grand movement broke in upon my mind, by degrees; and I must say, that, ignorant as I then was of the philosophy of that movement, I believed in it from the first—and I believed in it, partly, because I saw that it alarmed the consciences of slaveholders. The insurrection of Nathaniel Turner had been quelled, but the alarm and terror had not subsided. The cholera was on its way, and the thought was present, that God was angry with the white people because of their slaveholding wickedness, and, therefore, his judgments were abroad in the land. It was impossible for me not to hope much from the abolition movement, when I saw it supported by the Almighty, and armed with Death!
Previous to my contemplation of the anti-slavery movement, and its probable results, my mind had been seriously awakened to the subject of religion. I was not more than thirteen years old, when I felt the need of God, as a father and protector. My religious nature was awakened by the preaching of a white Methodist minister, named Hanson. He thought that all men, great and small, bond and free, were sinners in the sight of God; that they were, by nature, rebels against His government; and that they must repent of their sins, and be reconciled to God, through Christ. I cannot say that I had a very distinct notion of what was required of me; but one thing I knew very well—I was wretched, and had no means of making myself otherwise. Moreover, I knew that I could pray for light. I consulted a good colored man, named Charles Johnson; and, in tones of holy affection, he told me to pray, and what to pray for. I was, for weeks, a poor, broken-hearted mourner, traveling through the darkness and misery of doubts and fears. I finally found that change of heart which comes by "casting all one's care" upon God, and by having faith in Jesus Christ, as the Redeemer, Friend, and Savior of those who diligently seek Him.
After this, I saw the world in a new light. I seemed to live in a new world, surrounded by new objects, and to be animated by new hopes and desires. I loved all mankind—slaveholders not excepted; though I abhorred slavery more than ever. My great concern was, now, to have the world converted. The desire for knowledge increased, and especially did I want a thorough acquaintance with the contents of the bible. I have gathered scattered pages from this holy book, from the filthy street gutters of Baltimore, and washed and dried them, that in the moments of my leisure, I might get a word or two of wisdom from them. While thus religiously seeking knowledge, I became acquainted with a good old colored man, named Lawson. A more devout man than he, I never saw. He drove a dray for Mr. James Ramsey, the owner of a rope-walk on Fell's Point, Baltimore. This man not only prayed three times a day, but he prayed as he walked through the streets, at his work—on his dray—everywhere. His life was a life of prayer, and his words, (when he spoke to his friends,) were about a better world. Uncle Lawson lived near Master Hugh's house; and, becoming deeply attached to the old man, I went often with him to prayer-meeting, and spent much of my leisure time with him on Sunday. The old man could read a little, and I was a great help to him, in making out the hard words, for I was a better reader than he. I could teach him "the letter," but he could teach me "the spirit;" and high, refreshing times we had together, in singing, praying and glorifying God. These meetings with Uncle Lawson went on for a long time, without the knowledge of Master Hugh or my mistress. Both knew, however, that I had become religious, and they seemed to respect my conscientious piety. My mistress was still a professor of religion, and belonged to class. Her leader was no less a person than the Rev. Beverly Waugh, the presiding elder, and now one of the bishops of the Methodist Episcopal church. Mr. Waugh was then stationed over Wilk street church. I am careful to state these facts, that the reader may be able to form an idea of the precise influences which had to do with shaping and directing my mind.
In view of the cares and anxieties incident to the life she was then leading, and, especially, in view of the separation from religious associations to which she was subjected, my mistress had, as I have before stated, become lukewarm, and needed to be looked up by her leader. This brought Mr. Waugh to our house, and gave me an opportunity to hear him exhort and pray. But my chief instructor, in matters of religion, was Uncle Lawson. He was my spiritual father; and I loved him intensely, and was at his house every chance I got.
This pleasure was not long allowed me. Master Hugh became averse to my going to Father Lawson's, and threatened to whip me if I ever went there again. I now felt myself persecuted by a wicked man; and I would go to Father Lawson's, notwithstanding the threat. The good old man had told me, that the "Lord had a great work for me to do;" and I must prepare to do it; and that he had been shown that I must preach the gospel. His words made a deep impression on my mind, and I verily felt that some such work was before me, though I could not see how I should ever engage in its performance. "The good Lord," he said, "would bring it to pass in his own good time," and that I must go on reading and studying the scriptures. The advice and the suggestions of Uncle Lawson, were not without their influence upon my character and destiny. He threw my thoughts into a channel from which they have never entirely diverged. He fanned my already intense love of knowledge into a flame, by assuring me that I was to be a useful man in the world. When I would say to him, "How can these things be—and what can I do?" his simple reply was, "Trust in the Lord." When I told him that "I was a slave, and a slave for life," he said, "the Lord can make you free, my dear. All things are possible with him, only have faith in God." "Ask, and it shall be given." "If you want liberty," said the good old man, "ask the Lord for it, in faith, and he will give it to you."
Thus assured, and cheered on, under the inspiration of hope, I worked and prayed with a light heart, believing that my life was under the guidance of a wisdom higher than my own. With all other blessings sought at the mercy seat, I always prayed that God would, of His great mercy, and in His own good time, deliver me from my bondage.
I went, one day, on the wharf of Mr. Waters; and seeing two Irishmen unloading a large scow of stone, or ballast, I went on board, unasked, and helped them. When we had finished the work, one of the men came to me, aside, and asked me a number of questions, and among them, if I were a slave. I told him "I was a slave, and a slave for life." The good Irishman gave his shoulders a shrug, and seemed deeply affected by the statement. He said, "it was a pity so fine a little fellow as myself should be a slave for life." They both had much to say about the matter, and expressed the deepest sympathy with me, and the most decided hatred of slavery. They went so far as to tell me that I ought to run away, and go to the north; that I should find friends there, and that I would be as free as anybody. I, however, pretended not to be interested in what they said, for I feared they might be treacherous. White men have been known to encourage slaves to escape, and then—to get the reward—they have kidnapped them, and returned them to their masters. And while I mainly inclined to the notion that these men were honest and meant me no ill, I feared it might be otherwise. I nevertheless remembered their words and their advice, and looked forward to an escape to the north, as a possible means of gaining the liberty for which my heart panted. It was not my enslavement, at the then present time, that most affected me; the being a slave for life, was the saddest thought. I was too young to think of running away immediately; besides, I wished to learn how to write, before going, as I might have occasion to
