The Presbyterians had a large number of slaves as members, but in their reports there is no distinction made between whites and blacks. “In many places,” says Rev. James H. McNeilly, “separate houses of worship were provided for them, and in a great many churches large galleries with comfortable seats were assigned to them. Often the planters on large plantations built neat and commodious chapels for them, and in these chapels the planter and his family frequently worshipped with their servants. In the cities and towns the white people gave up their churches to the negroes for afternoon service.” Dr. McNeilly says: “I remember that in 1855 the Presbyterian General Assembly met in the First Presbyterian Church at Nashville, Tenn. Dr. Edgar, the pastor, gave some of the Northern commissioners opportunity to see and preach to some of the negro congregations. These ministers were surprised to see the fine dressing, the happy faces, the apparent devotion of the people, and were much gratified to find the evidence of the interest of the churches in the spiritual welfare of the slaves.” “In the spring of 1860,” says Dr. McNeilly, “I was licensed to preach by the Presbytery of Nashville and spent nearly six months in preaching in two counties of Middle Tennessee. The members of my congregation owned a considerable number of slaves, to whom I preached regularly every Sabbath afternoon, although most of them were members of Methodist and Baptist churches.”[160] The Presbyterians were profoundly interested in the welfare of the slaves. In the Synods of Kentucky, Virginia, North Carolina, Tennessee, and West Tennessee, “it is,” says Harrison, “the practice of a number of ministers to preach to the negroes separately once on the Sabbath or during the week.”[161] There were Sabbath Schools also, and, with few exceptions, a number of negroes formed a portion of every Sabbath congregation. The Presbyterians did not let the negroes preach as much as the Baptists and Methodists did. These denominations had real preachers with their congregations, but the Presbyterian conception of the character of a preacher practically excluded the negro. They had, however, negro exhorters. In fact, the negroes did not want a preacher they could understand. Even a white preacher, if he tried to simplify his language to suit them, would become unpopular with them. They liked big words, and would always praise the Lord when a high-sounding word was used. Rev. McNeilly tells of a young theologian who began his sermon to the negroes thus, “Primarily we must postulate the existence of a duty.” After a short pause, some old colored patriarch fervently responded, “Yaas, Lord, dat’s so. Bless de Lord.”[162]