Amidst the shadings and shinings of slavery were two instances in Alabama history that are worthy of record. During the regime of slavery, provision was made in the churches of the whites for the accommodation of the slaves, in the larger churches by spacious galleries, and in the smaller ones, by rear seats. The latter custom prevailed, for the most part, in the rural churches.

Among the different denominations, the Baptists and Methodists were foremost in the provision of the means of the evangelization of the slaves. These two denominations made each year appointments of white missionaries to the blacks on the plantations, and on the services held under such conditions, both the whites and blacks would attend. Provision was made for membership of the slaves in the churches of the whites, where they enjoyed the same privileges in common, being received into membership in the same way, baptized, as were the others, and sharing in the communion alike. When the slaves were freed, they were encouraged to found their own churches and other institutions, the friendly whites aiding them in every way possible.

So far back as 1828, before the agitation of the slavery question began in earnest, in the press, the schools, and in the congress of the United States, much attention was given to the christianization of the slaves. This spirit was somewhat later checked by the establishment of the underground railroad, and by other methods clandestinely employed by the abolitionists to liberate the southern slaves. These secret methods called into exercise counter means as those of circumvention. Among these last mentioned was that of the legal imposition of a penalty on anyone who would teach a slave to read or to write, which law was generally enacted in the slave states, and the other was that of the fugitive slave law, which was enacted September 18, 1850.

Between the legislative bodies and the Christian denominations there was no apparent conflict, and yet those interested in the evangelization of the slaves recognized the necessity of intelligence in order to appreciate the gospel. The practical result was that the legislature would enact its laws and the churches would pursue their own courses in their own ways. In the Alabama Baptist Association a step was taken, in 1828, that reveals one of the bright sides of slavery. At that time the Alabama association embraced a number of counties in the heart of the “black belt,” where were many of the largest slave owners of the state.

Within the territory of that association was a remarkable negro named Caesar, who belonged to John R. Blackwell. This slave showed not only remarkable ability as a preacher, but possessed a rare character which was highly esteemed by the whites. The missionary to the slaves at that time was Rev. James McLemore, on whom Caesar won rapidly, and he often took the slave preacher with him on his tours, and not infrequently had him to preach in his stead. Mr. McLemore called the attention of the association to the worth of this man, and proposed that he be bought from his master, given his freedom, and be employed as a missionary to the slaves on the plantations. This was accordingly done, through a committee of the body, and the sum of $625 was paid for Caesar out of the treasury of the association, and the remainder of the life of Caesar was given exclusively to preaching as a free man. Exceedingly black as Caesar was, he was gladly listened to by white auditors, as he would go here and there about the country on his missionary tours.

In another instance, the Alabama state convention sought to purchase a gifted slave for the same purpose. There belonged to John Phillips, of Cotton Valley, Macon County, a slave whose name was Dock, a large, muscular and valuable man, who was a blacksmith on his master’s plantation. He and his master had been reared together, and were much devoted to each other. In his younger days, Dock had been taught to read and to write by his young master, who came at last to inherit him from his father’s estate. Mr. Phillips continued to teach Dock, who became a preacher of note among his people, and who was widely esteemed by the whites because of his Christian worth, wise influence on the slaves, and because, too, of his gift as a preacher. He attracted the attention of some of the prominent members of the convention, and the proposal was made to purchase his freedom, and to send him forth as a missionary among the blacks. An influential committee was appointed, one of which number was the late Dr. Samuel Henderson, and in due time, the committee visited the master with the view of negotiating the purchase.

When the matter was submitted to the master he replied that he did not wish to prevent the greatest good being done among the slaves, and admitted that Dock was a tower of strength with his people, but added that he regarded Dock indispensable to his plantation, because he was his chief “driver,” and his only reliable blacksmith. After much discussion, the master consented to leave the matter for settlement to Dock himself. Accordingly he and the committee of distinguished preachers repaired to the blacksmith shop, called Dock out, who was wearing his long leather apron, and had his sleeves rolled to his shoulders, while his face was begrimed with smoke and soot. Mr. Phillips remained silent, and allowed the preachers and Dock to negotiate concerning his purchase and consequent freedom.

Dock listened in silence while they proceeded to show him the advantages which would accrue to him, in consequence of his freedom and the exercise of his gifts as a preacher. When the committee had ended, Dock asked his friend and master what he had to say to a proposal so novel, and the master told him that it was left to him to decide. The blacksmith then said: “Marse John, we were raised together, and have always been like brothers. You give me all the freedom I want. You let me have a horse to ride when I want it, and there has never been a word between us. No greater kindness could I have, if I were free, but if you want to sell me, I will go, not because I want to, but because you want to get rid of me. Of course, I belong to you, and if you leave it to me, I’m going to stay with you till one or the other of us dies.” “That settles it, gentlemen,” said the master, and turning to Dock, he said, “You may go back to your work.” Dock lived many years, was a slave preacher of power, but was never free. There is much of the inner history of the South of which the world knows nothing.