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SLAVERY. 
 
 AND 
 
 U 
 
 I 
 
 AS OPPOSED T<) 
 
 CHRISTIANITY. Ss 
 
 I 
 I 
 
 BY SAfflUKL BROOKE. 
 
 But -.voe unto you Scribes and Pharisee.s, hyj* )C«iles for ye shut tiji the ^-< 
 igdom of Heaven agaiust men: f'^r • '> n^ithH, ., m vanro^i^pv. ,,f.itiif: 
 er ye thetn tliat aie enierin?, to ^ 
 
 CIAiCINNATl : 
 
 PUBLT.SHJED BY THE AUTHOR. 
 1846. 
 
SLAVERY, 
 
 AND 
 
 fHE SIAVEHOIDER'S RifflON: 
 
 AS OPPOSED TO 
 
 CHRISTIANITY. 
 
 B7 SAISUEL BROOKE, 
 
 "But woe unto you Scribes and FTiarisccs, h3rpocrite«! for ye shut up th« 
 Lingdom of Heaven against men; for ye neither go in yourselves, neither 
 uffer ye them that are entering, to go in." 
 
 P¥BLI8H£D BY THE AVTMOR. 
 
 CINCINNATI, 
 1846. 
 
^ Fob 06 
 
ri 
 
 ■^ INTRODUCTION. 
 
 Under the broad JEgis of the American Union, — within a 
 government which sprang into existence with this as its earli- 
 est declaration, "Tliat all men are created equal, and endowed 
 by their Creator with certain unalienable rights, and that 
 among these are, life, liberty, and the pursuit of happiness ;'' — at 
 the heart of a nation which took its place among the indepen- 
 dent Governments of the earth, amidst those mighty convulsions 
 occasioned by a stern combat for these declared rights that 
 rocked two hemispheres as with an earthquake's violence, hu- 
 man beings are claimed as property, and held as slaves! But 
 could those, who in the days that tried men's souls, when dan- 
 gers, like crouching lions, met them in every path, those men 
 whose hearts leaped up at the word Liberty, and whose faith 
 in the professions of the leaders of the American people was 
 unbounded, — men, who, believing the Americans sincere in 
 that declaration, who believed them heroic when they ventured 
 their lives, generous, when they staked their fortunes, truth- 
 ful, when they pledged their honor, honest, when they appealed 
 to the Supreme Judge of the Universe for the rectitude of their 
 intentions, and believing thus, rallied around the American 
 standard, leaving the rocky hills of the North, the fertile fields 
 of the Middle States, who came up from the sunny South, from 
 enthusiastic France, from liberty loving Poland, and the Afri- 
 co American, who, from among the slaves, came with the cry 
 ef "give me liberty, or give me death" upon his lips, and entered 
 'the ranks to battle against tyranny, all, hoping and believing, 
 as well when the death rattle was in the throat, as in the hour 
 of triumph, when victory perched upon their banners, that they 
 were struggling for liberty, for the pursuit of happiness, forth© 
 welfare of wives, of children, of parents, for the right, for tha 
 principle that men are capable of self government, that gov- 
 ernments are established among men for the protection of 
 rights, deriving their just powers from the consent of the gov- 
 erned, and at so groat a cost of blood, and treasure, achieved 
 the independence of this country. Could they with prophetic 
 ken havo looked down the vista of coming time and foreseen 
 tjie fearful wrecks of principle, not as the airy phantoms of a 
 diseased imagination, nor as the impalpable figures of a fever- 
 ed dream ; but, realising the frightful amount of guilt to be 
 
enacted, the three millions of human beings in chains, the vio. 
 lation of every principle of human brotherhood, of natural 
 right, of justice, of humanity, of Christianity, of love to God 
 and toman. Could they have seen the wretched slave coffle, 
 conveying its load of anguish to the Southern swamps, the cruel 
 separation of friends, the sundering of families, scattering them 
 hope ess of re-union— the instruments of torture, the horrors of 
 the slave prison, heard the cry of the child, the agonising shriek 
 ot the mother, the meanings of the sister, and the stifled groans 
 ot the strong man in fetters, witnessedthe degradation of the in- 
 tellect, and the darkening of the understanding of a whole race, 
 and have seen that flag which so often had waved triumphantly 
 over their own heads, when they believed themselves flo-hting 
 tor liberty, now reared over those who crush the man into the 
 sieve; how it must have paralysed their eflbrts, dampened 
 their glowing enthusiasm, and chilled the generous ardour 
 which prompted them toofi^er their lives, if needful, as a sacri- 
 hce upon what they believed to be the altar of liberty! And 
 how their feelings must have revolted at the thought of, and 
 their hands recoiled from, a contest, ostensibly for liberty and 
 the rights of man ; but in reality, a struggle to build up a slave- 
 holding government, and in disgust have retired from the in- 
 glorious strife to their homes, and there have mourned in sad- 
 ness of heart and bitterness of soul over the faithlessness of 
 Americans, and the blasted hopes of those who long for free- 
 dom for mankind ! ! But to leave speculation upon the conse- 
 quences; had the men of the past foreseen the present, we stand 
 with the appalling fact staring us in the face, that we are in the 
 midst of a nation, where human beings are claimed aa property, 
 and held as slaves! This claim receives a sanction, not alone 
 by the political institutions of the country, by which the phy- 
 sical power of the whole people is pledged to sustain it, but also, 
 by the individual declarations of the opponents ot emancipation 
 both in the North and the South. By many of these it is said 
 that to abolish slavery would be wrong, because the act of abo- 
 lition would deprive the slave claimant of his property, and 
 hence it is inferred that the advocates of emancipation are 
 c early in error. If the slaves do in reality belong to their 
 claimants, the premises being true, the conclusion drawn in 
 regard to the error of abolitionists must also be correct, since 
 the slave cannot be the property of a master, unless he is right- 
 fully such, and the person cannot be otherwise than wrong, who 
 endeavors to abrogate a right. 
 
 If the slave is the property of his master, it follows that the 
 principles of the American Declaration of Independence are un- 
 true, and Christianity a fable. If the master does own the slave, 
 then. It is evident, men have not inalienable rights— then are 
 men not to be governed by principles of immutable and eternal 
 justice, for what is just and right is contingent upon circum- 
 stances which change with the will and power of ttos* who 
 
mould them, and the rights of many, are contingencies depend- 
 ing upon these, for existence and character. 
 
 Upon the question of the right of the master to the slave the 
 people of this land are divided. A small minority assume the 
 ground that the rights of the most humble are as perfect as 
 those of the most gifted. That the person held in slavery has 
 an equal riffht to liberty, with the one who claims him, and that 
 this ritrht was conferred upon both by the Author of our exis- 
 tence.' In taking this position, they believe they have planted 
 themselves upon" the rock of Eternal truth, and therefore un- 
 tirino-ly, and firmlv demand the abolition of slavery. They ask 
 of their fellow meii to cease to lay violent hands upon the rights 
 of others, humble though these may be. They tell them it is 
 far more mean and inglorious to outrage the rights of the weak, 
 and the helpless, than' to impose upon those strong to attempt 
 their own redress. That it is noble and God-like to seek the 
 liberty of the captive, and the liberation of those who are in 
 bonds. On the other hand a large majority of the people op- 
 pose this demand, resisting the efforts of the abolitionists, and 
 denying the truth of their doctrines. I say a large majority, for 
 all who do not refuse to aid the master in crushing him, who 
 fail to advocate the enfranchisement of tho slave, stand in op- 
 position to that measure. It being a great moral question, one 
 ofright, of duty, of religion, all who are not for the measure, 
 are against it. Those who are not for justice uphold injustice 
 —there is no neutral ground to stand upon in a question of this 
 character. Christ has said, "he that is not for me is against 
 me." The slave is kept in his condition under the authority ot 
 consrituuonal and statutary enactments, and those who admin- 
 ister, execute or authorise the execution of these enactments, 
 stand with their feet upon his neck. Slavoholdingbeing a mat- 
 ter of agreement between tho people of the different States ot 
 this Union, each with all and all with each, dependent entirely 
 upon this for its continuance, those who stand in that compact, 
 who fulfil that agreement, stand with iron heels upon the bleed- 
 ing bosom of the prostrate slave. . , r n 
 
 But if the slave does belong to his claimant, he is rightfully 
 his property. If an article is mine, it is mine ot right. Some- 
 thing is not produced of nothing. A right cannot grow out of 
 nothing. When a man is in possession of a right he receives 
 it froni^somo source of power to invest him with it. When it 
 is claimed that a master owns a slave, that he has a right to 
 him, if he really possesses it, the right grows out of something, 
 proceeds from some source. Many persons have no definite 
 idea on tho subject of rights. Some such, while they suppose 
 the master has a right to the slave, from whence derived they 
 know not, are in their actions still governed by a vague, inde- 
 finite idea, floating somewhere in the region of chaotic thought, 
 that ho is property, because the other has paid his money for 
 him. To get at the question I will assume that the slave deea 
 
6 
 
 belong to his master, and thus proceeding upon the claim of 
 tho opponenls of emancipation, will draw some eonclusions 
 from their premises, and in the light of those conclusions, per- 
 haps I may be able to rpconcile the slaveholding religion of this 
 country, and the conduct of the American people with that 
 claim, and also indicate the perfect consistency of the profess- 
 ors of that religion, its D. D's., its ministers, and adherents, 
 scattered all over the North and the South, in their warfare 
 ..upon Christianity. 
 
 The master having a right to the slave, that right in its source 
 proceeds from cither, 1. Because he c/aims him as his property, 
 or, 2. Because he has got him into his possession by purchase 
 or otherwise, or, 3. Because the law declares him to be his pro- 
 perty, or, 4. and lastly, because God has conferred upon the 
 master a right to tho slave. From one of these four different 
 sources he obtains that right. Does he possess a right through 
 the first — namely : the claim made to him as property 1 Then is 
 the right of the robber to the stolen goods in his hands, which he 
 claims, a perfect one. If to merely claim any thing as mine, 
 gives me a right to it, all things which I claim will become 
 mine; my neighbors house will become mine by merely claim- 
 ing it, and if you ch®ose, you may establish an equal claim to 
 it, as yours, while he may choose to continue lo claim it as 
 his, and the right of eacli of us to its possession will be equal I 
 If the mere claim of the master invests him with a right to the 
 slave, then every person whom he may choose to claim, from 
 the king on the throne, to the beggar on his straw, will also be- 
 come his slave, and thus every person will become a slave to 
 every other person, who may fancy it worth while to put in a 
 claim for possession. Testate the argument issufhcient to de- 
 monstrate its absurdity. But, 2. He is his property, because 
 he has him in possession by purchase or otherwise. 
 
 According to this proposition, might makes, or confers a 
 right. The weak and defenceless man must serve the strong, 
 because he has power to enslave him. The King, or the Presi- 
 dent, is not my slave, only because I have not the power to 
 reduce him to bondage, and whoever has the power may right- 
 fully deprive him, me, or any other, of his liberty. If superior 
 physical ability, greater mental power, or a larger amount of 
 wealth, gives to the possessor the right to enslave those of lesser 
 ability, power and wealth, then A may have the right to enslave 
 me, because he is stronger, B, because he is more intellectual, 
 C, because he is more affluent, and thus the rights of A, B, and 
 C tome will all be equal and each conflict with the other. And 
 for the same reason A may rightfully claim possession of B, tho 
 later of C, and C have as rightful a claim to A. If mere pos- 
 session invests in the possessor a right to property, every thing 
 which comes into my possession no matter how, when, or 
 where, is mine and thus your watch loaned me to inform me 
 of the lime, becomes mine the moment my hands enclose it. 
 
I may possess myself of any thing by producing it .tliy^ugk the 
 labor of my hands-purchase it by giving an equivalent, bor- 
 row it for transient use, find it in the road, field or my neigli- 
 bors house, steal it privately or rob another of it forcibly, and 
 in either cise, if this proposition be correct it becomes right- 
 fuUv mfne. Evidently this second claim is as groundless as the 
 first But says Ihe objector, the master has oought the slave 
 and paid his money for him. Now if the mere fact of payment 
 of money gives aright to property, independent of any right m 
 the se^ler^hus to dispose ^f it, I may sell to you my neigh- 
 bors horse, and he becomes rightfully yours, becauao you have 
 naid me your money for him. Your right to him does not a use 
 Eut of the fact that I transferred to you a right to him, for I had 
 no such right to transfer; but simply because you paid me for 
 him t is universally admitted that no person can convey to 
 another, a right which he does not possess in himself, and hence 
 this proposition is shewn to be without ioandation. 
 
 3 The law declares the slave to be the property of the 
 master. It is true that statutary enactments in this country 
 !^!Ip this declaration. Bat what is statute or municipal law"? 
 Tmu 1^^ par/aw ays Blackstone. "is a rule of ci^al conduct 
 LTcriied by 'he Supreme power in the State." Next arises 
 ?ho questron what is a State ! That governments are establ si- 
 IVl ^mon^ men for the protection ot rights deriving their just 
 powers ffom the consent^f the governed,is a truth which can- 
 rorbemade more clear by argument It a State of ^emrnen' 
 u^. n rn\o ind bv that rule declares me to be the pre 
 Tenro an^tl^ ;n'iofce7it and enables another to hold me a. 
 Tslave atainst niy will (unless th« 4th proposition proves true ) 
 h exercises unjust powers. This is power exercised not to pro- 
 tect rights, but to violate them, it is might, without and against 
 riait and cannot be regarded as any thing more than an asso- 
 Sn of individuals, whose combined powers are employed 
 ?n acts of violence and wrong, and whose e"'-;^^-"^^ 'rdel as 
 cannot truly be termed law. Hence they must ^e regarded as 
 any oth^r associations of men, whose power is employed n he 
 any ""'^ wroncT and outracje, and no more entitled to 
 
 EStirrergoverlimen^ Divinely established, than are 
 bands of robbers? or nations of pirates. God never established 
 any thinVfn opposition to his own laws, hence that government 
 whic is'Divinely established, acts in accordance with the k , 
 of God and not in opposition to them. All the rights of whicU 
 we are possessed are conferred upon us by our Creator H 
 man be n^s possess no others. If individuals possess any ngh s, 
 Te of them ?nust be the right of the individual ^o ^proceeds 
 of his own labor. Another may transfer to me the right to any 
 Thing vThich belongs to him, and 1 thus obtain a conventional 
 righf thereto ; that fs a right by agreement. Governments ay 
 convev the ricrht to any thing which belongs to them, but tney 
 can confer uo oth«rs. ^If they could, it would be because they 
 
rights, vet thevfin nvZZf 1 T^^J cannot take away 
 
 ..fen. ^^l/:^:]:Jzz ^::zs:r 2isr"" '' 
 
 any thingrl possess, thn.p ...h^^'f^.J.. ^^® "§'^t to me, or 
 
 can give lo others a ri<.ht to mv nrowtv ^L ' '^ g°^""n>«nt3 
 the Algerino governnrent wh rl/nmr '^ ? '"' '"y «»nsent, 
 iated tlTe possession of !?ole„i„' l^"'""* P'^'^J'- ""d regu- 
 veyecl a perfect r°l>tn.h^^,^' ""•'' "=">"'"»<' Persons, c?n- 
 gafly anS honorabf^e "p oy^d ia'pr:!^':"" """ "^'^ "'"« '«" 
 -lise, iiiion the high seas inrf " ?'"> '"g "Pon your merchan- 
 selves, your wives^and md„ 1 '^<',<'"':";S '<> servitude your- 
 Dnitedfetates^ay convey a oerf-.r"1 i'? S:?^"""'^'" "f 'ho 
 
 the tru,rof7heV.h%rr"/ »f """'-'". 'i-n it is through 
 the master a rriufohUrirn'v"'^ God has conferred up?,, 
 stitmion of God ^^""^ ""'"' """ Slavery is an in- 
 
 ite^'p^eth^r.^;""""' "^ '^-»" College, Kentucky, a Campbel- 
 
 sLr>''.t!'f /;;:°;:,^,^"-"J- "- Ar.noB„,„.o. bom.s™ 
 
 chuJrh^pbS^^pX'hrei tthM T'-^''°°' ^ 
 
 "The relation of masterLndt ',."'' ''"/"J'^. see page 22, 
 vah;" and again, o, pa^e 35 he IT' " "-^ '"'^^ of Jehol 
 il:ed the relaLnin frcharle'r of i ^ l"'",!'"";'^''"^' ""'hor- 
 ever „„d„ for the reg^lSSrthe^ht^h^;^ ""' '" ^" '"« '"" 
 
 sub :cPo"'Sv"rd1fft:e7b'ur uS: frf' '-'^ '^=?'""^^ o- ">« 
 te.s opposed to thl doetrL'es'aiJ'^trrs oTILl'illofisIL'"'^- 
 Mr. Graham lias since been deposed. 
 
 H-.s'^ Ciu^'rcirmat as;e:rh LE?" "' 'f ° ''^/'-'™' M'"-- 
 Baltimore, in 1842, rsunoort „/#'",';" '.""(•'"'"=0, held in 
 afterwards published a oaTphiet on't^e"""^ "^ ?!"">'• ""'l 
 called forth an approbatorylPt'teTfrr^ohrc.CdhtS:' '''"'" 
 Of whigh the following is an extract. 
 
"My Dear Sm— I have read with pleasure your pamphlet, 
 entitled, 'Slavery defended from the Scriptures against aboli- 
 
 ^'"""you have fullv and ably made good that title. You have 
 shown, bevond all controversy, that slavery is sanctioned both 
 bv the Old and New Testament. He who denies it, if not blind- 
 ed by fanaticism, must be ^hyv^cxaer-Extract of a leiter. 
 addressed by John C. Calhoun to Rev. A. McCain, of Methodist 
 P. Church, on occasion of the reception of his pamphlet injavor 
 of Slavery. 
 
 But testimony of this kind is unnecessary, it is a matter of 
 almost universal notoriety, that a large majority of the protess- 
 ors of religion, in this country, sanction and uphold the sys- 
 tem, and very many throw off all disguise and claim for it aDi- 
 vino sanction. 
 
 1* 
 
SLAVERY, 
 AND THE SLAVE-HOLDER'S RELIGION. 
 
 Sec. l.— TVhat is Slavery/ 7— What is a Slave 7 
 The Statutes of the slave peopled regions declare "A 
 hlave^^is one in the power of a master, to whom he be- 
 longs. He is a person, a human being, created in the im- 
 age of his Maker, but claimed and held as an article of prop- 
 erty. Subjected to the will, whim and caprice of another 
 human being like himself; he is restrained of his liberty, 
 and his life is in the power of his master. He is not per- 
 niitted to exercise his own will, in opposition to his master, 
 and to be governed by his own convictions of right and 
 propriety, but must submit to the decisions of his master 
 in all respects. In short he is a person held in a condition 
 ^hich forbids the exercise of any volition of his own, of 
 employing except by consent of his master, any of the God 
 given rights of Humanity, and therefore, if slavery be 
 right, the slave does not in common with other members of 
 the human family possess any rights, but these have been 
 withheld from him by the Creator. The rights conferred 
 upon us by an Omnipotent and all-wise Creator are all 
 compatible with each other. If this be not true, if the 
 rights ot human beings conflict, then discord instead of 
 ftarmony prevails throughout the laws and government of 
 l^od. 1 he master having the right to subjectthe slave to his 
 will, and to decide for him, the slave can have no right to ex- 
 ercise a will and decide for himself, because if he has that 
 right It conflicts with the rights of the master; conse- 
 quently God has withheld from the slave the ri^rht of voli- 
 tion, and deciding for himself. The master having the 
 right to deprive his slave of liberty, the latter has no right 
 to liberty. As the master has a right to the earnino-s of 
 the slave, the slave has no right to earn for hiraeelf. °Ths 
 master having the right to separate the slave from his wife, 
 
11 
 
 the slave has no right to a wife, or to remain with her. — 
 The master having the right to take the life of the slave, 
 if necessary to proceed to that extremity to enforce obedi- 
 ence, and as it will be shown hereafter that he cannot hold 
 the slave without exercising a power over his life, the 
 slave has no right to life, but retains it only by permission. 
 The possession of a right necessarily includes the right to 
 employ it, and in the exercise of all our rights we never in- 
 terfere with the rights of others. If we do thus interfere it is 
 because we are doing that which we have no right to do. 
 That is not a right which we may notexrcise. We have seen 
 that if slavery is right, it has the Divine sanction, for noth- 
 ing which has it not, is right. Hence it follows that some 
 have a right to enslave, to hold others as slaves, and hav- 
 ing that right they have also the additional one, to employ 
 such means as are necessary to effect the object. If the 
 master have not the right to do all that is necessary to hold 
 him, to employ all the means that are requisite, he can have 
 no right to him. The right to the end, involves of neces- 
 sity the right to employ all the means necessary to attain 
 the end. 
 
 The objector may alledge that the master has a right to his 
 apprentice, and therefore a right to use the necessary means 
 of holding him, but in this instance the rightis to the ser- 
 vice only. By contract he agrees to render an equivalent 
 for these services, which equivalent is a measure of instruc- 
 tion in his art or handicraft, and subsistence for the learner 
 during the period specified. Although the law allows the 
 master to compel the service of the apprentice, by limited 
 coercion, it holds the person of the latter sacred, and should 
 the apprentice be maimed or his life taken by the master he 
 will be punished just as if he had injured to the same extent 
 another person. The apprentice has an inducement to re- 
 main with and serve the master, but the slave has no in- 
 ducement, unless deluded into a belief that he is under obli- 
 gations to serve him. The right to hold and control an 
 apprentice is limited and qualified. The power assumed 
 over the slave is absolute, and unrestricted in fact, or he 
 could not be retained in bondage. 
 
 The means employed to reduce a man to slavery, and 
 thus to hold him, are either to convince him he is under 
 an obligation to serve his claimant — to be his slave, or to 
 compel him by force to servitude, or a combination of both 
 of these methods. The master in order to hold him, prac- 
 tices upon his fears of visible or invisible terrors. Some 
 
12 
 
 define slavery to be an oblioration upon the part of one to 
 labor for another, and an oblicration on the nart oM. m k 
 
 or is therefore nece'^sirv S ™ » n ^^ ^'^oc Kited pow- 
 
 act ad ,„,,,,, i::t i^-.en?.';ncli^"iLr "'^t';i^,r 
 brsuch "ws'or'rr"""! '""'"^"^ ='^'-« '<- >- gov:;: :j 
 
 them U^on , '?' ""f ';' "'"''' '"'='' ""'" 'o enlorce 
 
 illiliSELlEill 
 
 brandigh its glittering edge before his eyes. StiU hc rn 
 
 preclude his attempts at e^rnnP .. ^ ."'"''"'^ ^^"« 
 may be known bv rnV flll ''^''V "?'^ '"" ^a^« that ho 
 
13 
 
 T cticceed for the present, and perhaps for a l■'<*«-\'"^'*-- 
 Th^t the entire nation. North as well as South, prof.-HHorH 
 
 monslrate. 
 
 S.VS the EJitorof the MarysvUlc iJ^"-)J"'l''Z"Z- 
 in anarticle on thecharacter and condition of the .la« po 
 
 pulation:— 
 
 „^ ri c .K .,n . ......ruled by • danger. 
 
 "We of the South aro ...»_who, if iheT 
 
 outclass of beiniTs—.'. ,,ic an<J unrondi- 
 
 ti,, would nol b« th.ir portion, wuuld r- .- 
 p,, ' rpdv. Bui ih© coiuic«ou»n«»«S w>ih T> 
 
 diiv; ihai a len-fold force, supcnor in d'»<^'Pl'"';' ^ 
 
 b.Htr, wo„!,i cjMh«r from ihe four corners of ihe^l ^^^ 
 
 ari for • prrms* 
 
 »'' If aaststance, 
 
 S::';i; . :« o. ih« r^outh wouia b^ ;o. >.oak to ^t 
 
 Ihli ii: »or liboriy x^hioh is ever ready lo act iwell 
 
 out with evt-ry rauonal crtaiurc. 
 
 In the debate in Conjrress on the resolution lo^^"/""' 
 John Uuincv Adam., tor pre^cMitrnp a petition lor iho di.- 
 solut.on of the Inx.n, Mr. Indorwood ot H-;-^^);;^;-^; 
 the tollowinr: stQlemont, In «{K^ak.ng of the ellcct oi a 
 repeal of the L'njon on Slavery, Mr. t . naid: 
 
 "Thev Ciho South) wore iho weaker poriion, were in iho mi 
 
 nonT''''4h;-N.-. .lado .hat ^^-X Pi^^j^-^^^^^TJ 
 
 Ih^V .",,1,1 -H know «hM .ho,. n,.«ur.. w,,r^- 
 
 One thinjT h- kn. v* u ^^^ 
 
 resented, hnd p«rhap^ ^^^j 
 
 other, excr- , .nd »e- 
 
 ^^y- }^'' . m«Kin? 
 
 paratp the u,.. ■ 
 
 iho Oliio river, and Ma»->n ami Uic^ 
 
 lino, ho knew as soon as that wn^ . 
 
 Keniuckv, Maryland, and a 1 i' 
 
 would rxtond to' all the Stales - 
 
 t.»n vf ('>■ I'mnn tr-;* f' ' --'■ ' ^^^^^ 
 
 ' '•' ''i' ' •! -l '"' slii- • . . «« a 
 
 remedy/"' TheiV'Umeiywaa tk« ^..u-auua .1 lu- ihin,| 
 
14 
 
 othorshore.' ""™''"'' """i >:"i-se hia master from the 
 
 ally free States to gLTtheTr I, ''h '''''"7^'''« ""-^ 
 against desertion, is substan,i?l,°'«'' "".^secure them 
 Arnold, of Tennesse «h„ ^ confirmed hy Thos. D. 
 
 ject, assures ns that thev '■, e t'^^ff^™ "><^ «ame sub- 
 North for pe«o,mTo Jj.7„. ''"""r "^^P^^dent on the 
 
 signing hfs rfasoL'^^o ^dherinf ;" f, ">f.'^^'^>-«^- I" as- 
 ™akes use of the foflowi^t langLge:- * ^"'- ^"°" 
 
 tTjer'.,frn%w'eenVuf,hrv";v: Tlt^y^'f ^* i" "-< house. 
 
 slaveholding Stales was Wh^ "^ ^" *^- ^he cause of the 
 
 were they S, doV He" fuld afk M^S ^ ''f ^■'^fh^—nd what 
 
 - South had to rely on i7the ITnil ^""'^"^ «<^"(ls what the 
 
 .hedtssolutio„c„Ld"b:Vea'ceXeffered''«?SVH'"^ 
 
 / volve a contrad ction in tarm>. ^ Ji, ! i i ', ^^V"^' ^^^ "<^t in- 
 
 / 'Jpon? ^////.ecro^mr./ 'Jr^i . f;'^ the South to depend 
 
 u^ere ready to rise and sMrinrT^'f ^''''' ^ ''''^^'''' 'f^'^^^es 
 
 drum. They weie cul loo « {''^''''^''"fi ^^'^ /''^^ ?«^ of ^/.e 
 
 (friends thaf ought to be 'a„'d ^:^'" f f \^ ^"-"ds at theVorth, 
 
 friends,) ^^^^7A.; J^, J/,,^"^ ;1^,'^J"' them the South had no 
 
 j they to sustain an a saSom I/T i«/«^^c^«n? How were 
 
 ) cancer at their vitals? The m or i^ I" '^' ?' ^'''^"^^' ^^'Ji that 
 
 clearly she must see thitl'has a'depn'' 'f'^^'^^- '''' ^^^^ 
 
 \^niaintaining the Union." ^^^ """"^ ^'^^^ interest in 
 
 GeLt,'X?erltt)fsf::j:!;lo''" -"""^^"-nt of a 
 into by those who are' par "ie™to t haf '" '^^'-'^'^nient entered 
 ofthe government ThpL that unjon and members 
 
 gisiatm-e a power to snnrJr'' ''"""' '" ""^ ''^'""""al Le- 
 ber of that Le^isaturf before T''"°"'' ""^ "'''' """"■ 
 ties of hisofRce! is reouirertTn =, <^an enter upon the du- 
 
 that power wh nev^r'^rt'st ll^b o'^V e^'sta^ " ^"^"'^'^^ 
 
 agf„'TofXt°d:f;r?,t^"^ -- ot?:;s,;,o„,Hthe 
 
 of the State aga!'t,fvas!or'"*i "''^ ^^''1' P™'''ct«ach 
 Legislature, or of lie evecu he'r f "I ^PP''»ation of the 
 not be eonvened) l^airsrdorslrc'vTo.'ete^^'^'^'"'''^^"- 
 Pledged 'crus'h" ,r:w:'sf S'T''^' Government is 
 master, (a powe^r l^^^^V^ Sttji^^^ ^evt^^ fi! 
 
15 
 
 stances) or to repel the invader who might land upon the 
 shores of America and oflfer the boon of freedom to the 
 slave. . 
 
 The parties to the government in their organic Laws, also 
 agree that the Slave held to service and labor, in any one 
 State of the Union, should he escape into another, shall 
 at all times be subject to be claimed by his master and 
 drao-T-ed back;to bondage. In addition to this constitutional 
 arranf^ement. Congress passed a law in 1793 prescribing 
 the rnanner of arresting and returning fugitive slaves, 
 which law is in force at this date. 
 
 But should not all the perils which surround him by 
 nicrht and by day, the visible and invisible terrors which 
 he'^has been assured await him, the severe punishments 
 which he has suffered, the fact within his knowledge that 
 the law, its executors, and the people are arrayed against 
 him to compel submission, and the dreadful certainty that 
 still more severe punishments are in reserve for him, should 
 he rebel or attempt to escape;— if the tyrant has not suc- 
 ceeded in reducing sufficiently low the irrepressible love ot 
 liberty in his victim, and in extinguishing the last spark 
 of hope in his bosom, the period may arrive when circum- 
 stances shall fan it into a flame, and enable him to attempt 
 by flicrht to escape from the thraldom to which he has been 
 subiected. To recover him, such means as the following, 
 are then considered to be necessary. The advertisements 
 which follow, be it observed, are all taken from Southern 
 newspapers. 
 
 "Ranavvay, a negro woman and two children; a few days be- 
 
 foro she went ofl; / burnt her with a hot iron, on the left side ot 
 
 her face, I tried to make the letter ]\V' ^, , ^ ,. • .i „ 
 
 Mr. ilicajah Ricks, Nash County, North Carolina, in the 
 
 RaleifTh "Standard," July 18, 1838. 
 
 "Rlnawav, Marv, a black woman, has a scar on her back 
 and right arm near the shoulder, causerf^ a n/e 6a//. 
 
 Mr. Asa B. Metcalf, Kingston, Adams County, Mi. in the 
 "Natchez Courier," Juno 15, 1832. 
 
 Ranaway, a negro man named Henry, his left eye out some 
 scars from a dirk on and under his left arm, and much scarred 
 
 "" Mr' Wriulm Overstreet. Benton, Yazoo County, Mi, in the 
 "Lexington (Ky.) Observer," July 22, 1838. 
 
 One hundred dollars reward for a negro fellow Pompey, 40 
 years o\d, ho \s branded on the left jair. T,.„:ot«r 
 
 Mr. R. P. Carney, Clark Co., Ala., in the Mobile Register, 
 Dec. 22, 1U32. 
 
le 
 
 "Fifty dollars reward, for the neo-ro Jim RIol-« J, . 
 jj^he eduor of the New Orleans "Bee," in thnt paper, Aug. 27, 
 
 sefger,?j'„i;'2t 1837.' ""' •"'"="■ '" '''' "«°"g- -^I^^' 
 c&r"""'''^' ""' "''"™ ''"^ Teams-he had on his neck an ,ron 
 islz ^'""^"'' '" "■" -Natchitoches (La.) Herald," March 29, 
 
 hanZ":}:7' ^'■"-''"'•o" "'!'» '><> escaped a p,air of rf^,'™ 
 
 ^vh;'J:"r:IL"Cl™ferret"T.''rhil/^'°" "i? '^f' f»°' 
 .eS^d-j;Ln>i^:%7trr/ot hi^ ^ 
 
 toct; He'?afd,'^jS;'2T;03^."^'"'°'''"^' ^-' - *« "^atchi- 
 a :*r::'S'p™T,^-;4-r^^,"-^ --3 o„ his back fr„„ 
 
 Mr. Charles Curcner, NewOrleans, in .he"Bee," July 2, ,838 
 o^eTain'^Jira^-S^i-r, ^311^ '^J^^^t^ 
 
 Ab-^;eii Ross, Fairfield District, S. C. 
 
17 
 
 The poor fugitive, successful in eluding pursuit, by those 
 acquainted with his person, is still surrounded by dangers 
 as great as those from which he has escaped. The con- 
 spiracy against his liberty extends as far as to the utmost 
 limit of tlie territory of this Union, and spies are abroad, 
 and watch dogs on his track, though far away from the in- 
 dividual who lays claim to his services. The following 
 advertisements also taken from American newspapers are 
 in evidence of these facts. 
 
 NOTICE. — Was committod to the jail of Jackson county, 
 Mississsippi, the 24th day of September, 1845, the runaway 
 slave, NANCY. She is 22 or 25 years old, in a pregnant con- 
 dition, severely whip-marked. Said Nancy says she belongs to 
 one William Rogers, living near Paulding Jasper county, Miss. 
 Had on, when committed, a white frock. 
 
 A. E. LEWIS, Jailor. 
 
 October 10, 1845. 
 
 "Was committed to jail, a negro named Ambrose — has a 
 rinff of iron around his neck.'''' 
 
 William Dyer, sheriff", Claibone, Louisiana, in the "Herald," 
 Natchitoches, (La,) July 26, 1837. 
 
 "Committed to Jail, a negro named Patrick, about 45 years 
 old, and is liandcuffeil.^'* 
 
 H. W. Rice, Sheriff, Colleton district. South Carolina, in the 
 "Charleston Mercury,'" Sept. 1, 1838. 
 
 "Committed to jail, a negro — had on his right leg an iron 
 hand with one link of a chain." 
 
 W. P. Reeves, jailor, Shelby county, Tennessee in the 
 "Memphis, Enquirer," June 17, 1837. 
 
 "Was committed to jail, a negro boy — had on a large neck iron 
 with a huge pair of horns and a large bar or band of iron on his 
 left le<T." 
 
 H. Gridley, sheriff of Adams county. Mi., in the "Memphis 
 (Ten.) Times," Sept. 1834. 
 
 "Commited to jail, a negro boy named John, about 17 years 
 old — his back badly marked with the tt^A/y), his upper lip and 
 chin severely bruised.'''' 
 
 John H. Hand, jailor, parish of West Feliciana, La., in the 
 "St. Francisville Journal," July 6, 1837. 
 
 "Was committed to jail, a negro man — has two scars on his 
 forehead, and the topofhis left ear cutoff. 
 
 D. Herring, warden of Baltimore city jail, in the "Marylander," 
 Oct. 6, 1837! 
 
 "Notice. — Was committed to the jail of Washington County, 
 District of Columbia, as a runaway, a negro woman by the nana© 
 
18 
 
 ofPolIyLeiper, and her m/an« child WilHara, * «• • Savs 
 fAZf '^^^'°^ ^^ John Campbell of Richmond, Va., in 1818 
 or l»iy. The owner of the above described wo,nan and child. 
 It any, are requested to come and prove them, and take them 
 away; or they will be sold for their jail fees, a.\d other ex- 
 penses, AS THE LAW DIRECTS. 
 
 "May 19, 1827. Tej^ch RmaeoLD, Marshall." 
 
 RUx^AWAY NEGRO TAKEN. 
 On the first of November I took up a runaway, and/or want 
 oJajail,PVT myi IN IRONS, and shall endeavor to keep him on 
 my plantation, on the Mississippi river, five miles from Ran- 
 dolph The negro says he belongs to Mr. Algon Smith, about 
 60 miles above Louisville, but he does not know the county or 
 the nearest town, in consequence of never having lived with 
 his master; that about two years ago, Smith bought him in 
 Maryland, since then he has been constantly hired out- that 
 he has worked at Little Sandy Salt Work?, that his name is 
 foquire. He is full six feet high, well made, and is strona and 
 active, but stoops a little forward as he walks; is about 30 years 
 old. He had on when I took him, a strong cotton shirt, linsey 
 (white) pantaloons, black tabby velvet vest, and blanket coat, 
 lie lost his hat and bundle in tho cane while running from my 
 DOGS. He is a negro of good countenance; black, though not 
 what would be considered very black : has two small scars on 
 Jus lace one on his forehead, and one over tho right eye, neither 
 ot which would be noticed unless closely examined. N. ROSS 
 ♦'Randolph, Tipton co., Tennessee."— JLomsi;i7Zc Jourrml, Ky. * 
 To aid the keen pursuit, individuals make it a regular 
 business to train dogs to follow upon the scent as the foBow- 
 ing testimony will fully prove : 
 
 MINISTERS, HOUNDS, AND RUNAWAY NEGROES 
 
 The Home Missionary of the Alabama Association writino- 
 to the Alabama Baptist, on the subject of ministerial supaorr 
 attributes the unwillingness of the people to support their 
 preachers, in part to the teaching of the anti-missionary min- 
 isters. And he represents one of these riding throuo-h the 
 country with a train of about twenty hounds and with a brace 
 ot pistols, and a bowie knife projecting out of his pocket, 
 showing a handle which would make a bludoeon, as his infor- 
 mant told him, "large enough to kill the d-^1, and thus fully 
 armed and equipped, he makes his excursions, Aunfmp- runaway 
 negroes,''— Christian Polititian. 
 
 T^^Q^^^^^'^ono.ry of the Alabama Association goes on to say: 
 — "VV hile It may be right and proper that some one should keep 
 such dogs, and follow such avocation, we think it does not fitly 
 become the ambassadors of Christ. Let the churches then 
 awake to the subject oi ministerial support.'" 
 
 Men Hunted byDogsI~A late number of the Sumter Co. 
 
19 
 
 Whig, published at Livingston A^^^^^^^^^^^ 
 
 ing atrocious advertisement-proving^ wn ^^^^^ ^^_ 
 
 .omenoftheNorthl^^^^^^^^^^ 
 r The -aersigned having bought the 
 
 Dogs, (of the Hays' <^.f ^^j^^^f ^v^ i be Three Dollars per day 
 runaway Negroes His charge wiu runaway. He 
 
 for hunting, and Fj^^^^^^^^?"/^ ^4to7 nea^the lower Jones' 
 resides 3i miles North of Livingston ,^ne^^^^ GAMBREL, 
 
 Bluff road. 
 Nov. 6, 1845, 
 
 public papers. 
 
 Judge Stroud remarks : 
 
 .That a proclamation of ""'^-J, »„Cet " ot^lb hT^'s'f 
 i^ed, whenever he runs away f™!" "''^ '".^'"kills a hog, or some 
 
 ly„7arof urcj;^f:t;n"<r,i.-" ir Ha';i:'oU ^.u ... = 
 
 act of 1741, ch. 24, Sec. 45. 
 
 ''''' " ' State of North Carolina,? 
 
 Lenoir County.^'' ) 
 
 .Whereas coniplaint l-;^;^-3!;;if ^:j^;:;ty^^Uir d! 
 the justices of the peace ^^^^ ^^^^ ^^'!^ ^^^''''l^el^nahw to him 
 Gobi of Jones county, ^^at two negro slaves belon^.^^ ^,^^^^ ^^^ 
 
 named Ben, commonly kn^^^ " b^y ^^0 nam ,j,„,ter's ser- 
 
 Riadon, have absontocl themselves ^^^'"JfoV . ^noir and Jones, 
 vic\and are lurking about in tho counties of Lenou an ^^^ 
 
 committing acts -t' felony ;- these are in the ^^n^^^^ 
 Btate, to command the said ^^^^es forth wth t^ suue ^^ ^ 
 selves, and turn home to J'^^^l^/^^^^^^^.^^'^'f' Lenoir to make dili- 
 also require ^'^^'""^u'afte the abo4 mentioned slaves; and 
 
20 
 
 '■f!^® ^^J^J^\^ ^^'^^^ ^im such power of his county as he shall 
 think fit for the apprehension of said slaves. And we do here- 
 by, by virtue of an act of Assemoly of this state, concerninff 
 servants and slaves, intimate and declare, if the said slaves do 
 not surrender themselves, and return home to their masters im- 
 mediately after the publication of these presents, that any per- 
 son may kill or destroy said slaves by such means as he or they 
 think fit, without accusation or impeachment of any crime or 
 otlence for so doing, or without incurring any penalty or for- 
 feiture thereby. i= j i- j 
 
 ^^^'Given under our hands and seals, this 12th of November, 
 
 B. Coleman, J. P. [Seal.] 
 Jas. Jones, J. P. [Seal.] 
 
 TWO HUNDRED DOLLARS REWARD.-Ranaway from 
 
 the subscriber, about three years ago, a certain nearo man 
 named Ben, commonly known by the name of Ben Fox, also 
 one other negro by the name of Rigdon, who ran away 'on tho 
 otn ot this month. -^ 
 
 I will give the reward of one hundred dollars for each of the 
 above negroes to be delivered to me or confined in the iail of 
 Lenoir or Jones county, or for the killing of them so that I can 
 see them. \xr n r-^r, 
 
 November 12, 1836. ^^ • D. Cobb. 
 
 .r^^^^ W^!"^i"gton [North Carolina] Advertiser, of July 13, 
 lc{J», contains the following advertisement: 
 
 "Ranaway, my negro man Richard. A reward of ($25 will 
 be paid for his apprehension, DEAD or ALIVE. Satisfactory 
 proof wi only be required of his being killed. He has with 
 iiim, in all probability, his wife Eliza, who ran away from Col 
 Thompson, now a resident of Alabama, about the time he comi 
 menced his journey to that state. 
 
 D. H. Rhodes." 
 ^ Jnjlie Macon [Georgia] Telegraph, May 28, is the follow- 
 
 "About the 1st of March last, the negro man Ransom, left 
 me Jithout the least provocation whatever. I will give a re- 
 ward of 20 dollars for said negro, if taken dead or ali^e!— and 
 it killed in any attempt, an advance of $5 will be paid. 
 
 r<« r J ^ ^ Bryant Johnson.'* 
 
 Crawford County, Ga. 
 
 Thus is the slave hunted ; should he surrender, he is 
 bound in fetters, placed in a dungeon, and scourged until it 
 IS believed his spirits are broken, and his love of liberty 
 subdued so that no farther attempts to escape need be 
 teared. Refusing to yield to his pursuers, he is shot down 
 m cold blood, and perishes. Without this power over his 
 
life he could not be controled. It will be seen hereafter 
 that to this extent it is exercised, and that the master is 
 indemnified bv law against any penal consequences what- 
 ever for employing it, under all circumstances wherein the 
 slave rebels against, or refuses obedience to his authority. 
 It must be evident that he could not be retained in bond- 
 age unless the master possessed this control over his life, 
 or sufficient power over his intellect to induce the behet 
 that his state of servitude was rightful, and the best for 
 him. When your constables or your sheriffs pursue an 
 alledP-ed criminal they go clothed v^ith this same power 
 over life. If the person to be arrested resists, this power 
 is occasionally employed, and the officer using it is held 
 indemnified. The same degree of power is authorised to 
 be employed over the convicts in your jails and peniten- 
 tiaries. Why do you place guards upon the walls of these 
 receptacles of crime, doubly armed] ^yhy when these 
 convicts are taken outside of the walls, for the purpose of 
 labor, do armed men accompany them, always prepared to 
 sacrifice life if resistence or escape be attempted ] Is this 
 array of death dealing instruments intended only lor the 
 purpose of intimidation, or will they not be employed in a 
 case of real or imagined necessity] They could have no 
 influence to intimidate, were it not known and understood 
 of all, convicts and others, that under certain circumstan- 
 ces they will be employed. Thus do a few men by their 
 control over the lives of many convicts, retain them in 
 submission to authority. So too with the slaves who 
 greatly outnumber their claimants. They are held in servi- 
 tude by a power over life and limb, which they know will 
 be employed. The slave feels that the threatening array 
 of arms, the nightly patrols, the troops of the government 
 and all the other paraphernalia of power exhibited to his 
 view are not idle preparations and they intimidate only 
 throuo-hthe certainty they will be exercised upon him it 
 he refuses submission, and that short of this he has no 
 security of life. He is made to feel that on this side ot the 
 grave he has no helper to flee to for protection or support. 
 Slaveholders do not scruple to affirm this to the world. 
 
 Judge Ruffin, of the Supreme Court of North Carolina, 
 in one of his judicial decisions says : 
 
 " The slave, to remain a slave, must feel that there is no appeal 
 fromhis master. No man can anticipate the P^-^f ^^^^^^^^^^.^J 
 tho slave would give; nor the consequent wrath 9f the master 
 
^ 
 
 piompting him to bloody vengeance on the turbulent traitor a 
 vengeance generally practiced with impunity by reason of h^ 
 pnvacy."-^.e Wheeler^s Law of Slavery, p 247^ 
 
 rv^i'nH '" ^^^""^'y- ^"^h means are abosolutely necessa- 
 ry and such only are adequate to subjugate the man-to 
 uphold the system. There are tendencies in the human 
 bosom which struggle upward in rebellion against restr^nt 
 
 To", b'earf V^ ''""'''•. ^'\' '^' "^^^^' '^^^'^ ^i^^l^«« P^n- 
 flT^ht rPa.X"^Ty?' ^"^ '''^^ "P^^^^' ^" hi« ascending 
 flight, regardless of the pressure of hurricane, or storm, 
 
 "Who loves to see his eyrie seat- 
 Some chff on ocean's lonely shore, 
 Whose old bare-top the tem'pests beat, 
 And round whose base the billows roar. 
 When lashed by gales, they yawn like graves. 
 He loves for joy to skim thoi>e waves. 
 Or rise through tempest-shrouded air 
 
 tI hi" r^'^''-'?,'''l'^ ^^'^ winds swelling, 
 1 o brave the lurid lightning's glare, 
 And talk with ihunders in their dwellin/r; ' 
 Or still his fearless flight to wino- ^ 
 
 Above the tempest's darksome height 
 111! sunbeams to his pinions cling, 
 And clouds beneath, grow grand and bright." 
 
 ,h^u "^ ul"?^ ^^^}^\ ^° '""'^^ °^^"- He loves to look upon 
 the bright day and the stormy night. To gaze upon ?he 
 broad free ocean-its eternal surging tides-its mountain 
 billovys-and its foam-crested waves! To tread The "teep 
 
 Z'TrV^^'' '^'^ "P"" '^' Pl^^^^ ''''''■' 'o wander a W 
 the gurgling stream-to trace the sunny slope-the beau? 
 tifiil landscape-the majestic forest, or the flowery mead- 
 to hear he roar of waters, the bellowing of the lempest- 
 
 .wr R^ f 1^' r^"u^'' '^' "^"^i« °^the birds, the hum 7f 
 insects. He feels that he is endowed with intellectual pTw- 
 theTerrifir'ib^ to perceive-to appreciate ^nd to adm^e 
 He r^Pn^;;:; A'^"^-'^^ magniAcent-the beautiful.-! 
 He IS sensible of being created with a social nature, form- 
 ed both to give and receive enjoyment in society-of W- 
 fZ thi"' '"''^.^^ P^^fectability-of constant wellings u^p 
 ofThP .ffpT'^ ^'A'^'5 ^'' ^°"^> ^"d ^f"^ gushin/forth 
 aL true hT.v ^''^'^''^^?' that which is beSutiful 
 f. «ff ^ v^ sympathises with the sufferer, and is ea^er 
 to afford relief, and over and above all, he experiences those 
 upward aspirations towards revealed excXnce all. rin^ 
 him towards an Infinite Being, a conscfousnes; ^ 
 
25 
 
 ,wes a dutv to him, the author of his existence, the giver 
 naw3 by Which, in order to be happy he must be governed 
 •atherthanto tyrant man, who assumes the prerogative, and 
 .surps the authority of God. And he believes that by perfor- 
 ^ing that duty; by living in obedience to these laws, he will 
 Save begun a work of progression, that will carry him on 
 3till improving ; still advancing throughout the endles ages 
 f eteXty, uniil he reaches a point somewhere between 
 he presen position of the highest archangel, and t^ie 
 hrone of the Eternal. Such is man. «« 7" f.ff^^ "^^^^ 
 less enslaved by the most gross perversion of his faculties 
 or the employment of the most stringent measures to awe 
 
 '"Tf sTateTy be'right, all the appliances and means.neces- 
 sary for holding men in subjugation, must also be right.-- 
 The system cannot be right, if the means and the only 
 means, by which it can exist, are wrong. If you condemn 
 ihe horrible practices, the hellish barbarities, which the 
 foregoing pages exhibit, as the measures relied upon by 
 the slaveholders to perpetuate their power, then you con- 
 demn slavery, for there can be no effect without a cause 
 and there is no cause of sufficient power to reduce man to 
 slavery, save these which have been presented. Alexandei 
 Campbell-in common with many others, assumes f^^ ground 
 that the relation of master and slave is right it is the abu 
 ses only of the relation which are wrong. With the grossly 
 ignorant, dispirited and crushed slave, Mr Campbell may 
 pisibly succeed in establishing ^^e belief that the re a^ 
 iion is right, to such an one he may preach that be owes a 
 TPli^ious dutv to God through obedience to his master, and 
 rharhevUl be eternally punished for violating it ; he rnay 
 hold out the promise of salvation, to one whose intellect s 
 stultified; whose raoral perceptions are blunted . whose 
 Sis w apped in midnight darkness and gloom ; jho ^as 
 S^en robbed of the power of discriminating between right 
 and wrong, who has been rendered unable to know any thing 
 or comp?e^hend any thing of the attributes of ^^^ « Y«- 
 dition that he will be obedient to his master, and add to 
 this ?he threat of eternal punishment in a future world if 
 he efuses; and possibly they may induce him to sustain that 
 relation; but Mr. Campbell can never ^^f-?^J;^'^{;^ ^°^ 
 anv nerson who has enjoyed the sweets of liberty , into tne 
 TeL^f "hat L ought to' b'e a slave Until such an one can 
 be induced to believe that it would be right tha* him sell 
 should stand in that relation, it is sheer nonsense to alledge 
 
;«4 
 
 that slavery is right, but that the means which have h^^n 
 . /t]s frequently remarked with a show of truth tlmfonif 
 
 Jilartin's Digest, 616. tnem. i 
 
 guage^"""' Carolina' it is expressed in the following Ian- 
 
 possessors, and thefr MeTuto" 'h ■"^' ""^ their owners and 
 
 otlfer''rrs™Tr"'""^!'™'' ^^^'"^' his master or any 
 iiut this IS a poor protection of the slave; for, first, it 
 
25 
 
 veakens the motive of the master to protect the slave.— 
 [f the injury were to come upon his own pocket he would 
 )e more careful to prevent it. Secondly the master can 
 •ecover nothing, unless the injury deteriorates the value — 
 vhich it may not do, although in itself very great. The 
 Supreme Court of Maryland has decided: 
 
 "There must be, a loss of service, or at least, a diminution ot 
 he faculty of the slave for bodily labor, to warrant an action 
 br'ihe master." I Harris and Johnson's Reports, 4. Cornfute 
 OS. Dale. 
 
 North Carolina has the following law : 
 
 Bo it enacted, &c. That if any person sliall hereafter be 
 rruilty of wilfully and maliciously killing a slave, such offender 
 shall, upon the first conviction thereof, be adjudged guilty of 
 murder, and sliall suffer the same punishment as it he had 
 killed a free map; Provided always, this act shall not eztendto 
 the person killing a slave outlawed by virtue of any act of assem- 
 hly of this state, or to any slave in the act of resistance to his law- 
 ful oicner or inaster, OK TO any slave dying under moderate 
 CORRECTION." Haywood's Manual, 530; and see L'jws of Ten- 
 nessee, act of Oct. 23, 1799, with a like proviso. 
 
 The Constitution of Georgia has the following: Art. 4, 
 
 "Any person wiio shall mnhcionsly dismember or deprive a 
 slave of lifn, shall suffer such punishment as would be inflicted 
 in case the like offence had been committed on a free white 
 person, and on l1i(> like proof, except in case of insurrection of 
 such slave, and unless such death should happen by accident 
 
 IN GIVING SL-CH SLAVE MODERATE CORRKCTION.'' iVlTlCC'S Dl^CSt, 
 
 559. 
 
 The following protection for the limbs of the slave has 
 been in force, in South Carolina from 1740 to the present 
 
 time: 
 
 "In case any poison shall wilfully cut out the tongue, put out 
 the eye, castrate, or cruelly scald, ' burn, or deprive any slave 
 of any limb, or member, or shall inflict any other cruel punish- 
 ment, other than by whipping or beating with a horsewhip, cow- 
 skin, switch, or smciU stick, or hy putting irons on, or confining 
 or imprisoning such slave, every such person shall, for every 
 such offence, forfeit the sum of one hundred pounds, current 
 money." 2 Brevard's Digest, 241. 
 
 All of the Laws that restrict the master's power are bas- 
 ed upon the assumption that the slave submits to him; but 
 the following Laws in connection with the foregoing, prove 
 that the Slave Lawp do not profess to afford even the shad- 
 
2fi 
 
 oie 0/ any protection even lo the slave. l,fc. unlcs he yrei.h 
 implicit obedience. ' y*«^ta* 
 
 "If any slave shall /t«;./,en lo bo .Iain for reiusina to surrender 
 
 honH I frr''^'^ f'^ ^'»;'Ji appre.hoiul or endeavor to apm c- 
 hond, such slave or slaves, &c., sue), officer or other person .o 
 Julhngsach slave as aforesaid, making resistance, shaU I ^ and 
 
 ing atoiGsaid, &c. iV/a/-v/^.m./ Zau:s, «c^o/ 175], chap. 14, ser Q 
 
 without some white person in cc;!;; I^..^^ thl^eh 2 ^'^l^l 
 nn> modorataly correct such slave; and if sLli slaveTl a Us 
 
 ^n 'B:!::z-^s!;;::.!^r "''" '-- -^ '^ '^% 
 
 P;eshyter,ansofKem„cky by a cominittss of the .Synod 
 
 flames, as you will be a .ufierer from its de"ruetio,° it s 
 
 equal to your right to you hlLctTjl.iu": r"''-^ 
 
 slave, as ,tls mine to assist you to prose vo your 1 ou4 
 
 them has originated a public senlil; ?:!,,re,r,r;^.ur 
 Uself oat m the laws heretofore quoted. ThiVpi b ""„ 
 .ment ,. consistent with the religion which en"-e„der'T 
 .n iiu. respect also, that it acknowledges the clairofthe 
 
2T 
 
 maaler to assistance in preserving his authority, and ren-- 
 d^rs that assistance accordingly. The fugitive slave is 
 surrendered to his master by authority of the constitution. 
 The rebeiiious slave is chastised by the authority ot la\v, 
 until his submission is obtained. On many occasions tne 
 trooosofthe government have been employed m aiding the 
 master, and the armies and navy of the nation, arecare- 
 fuUv stationed where they will be most useful m suuserv- 
 ino-'this purpose. The master as we have already seen, 
 declares that he cannot sustain himselt m that relation, 
 without this assistance, andevery one who remamsa mem- 
 ber of this slaveholding government, who consents to the 
 compact which creates it a nation, however averse he^niay 
 be to do so, has a part actively in the continuance o. sla- 
 very. Besides by other means, he does it in the person o 
 
 his ao-ent, who in the capacity of a soluier of the Lnited 
 State°s, is posted with loaded musket, and fixed bayonet a 
 63r.tinel on the ramparts of slavery. Public .sentiment ac- 
 knowledges the claim of the mastor for aid and thus it is 
 
 rendered. ^ • i i „ u^ 
 
 The master having a right of property m tne slave, he 
 has a ricrhtto sell him, which no circumstances can impair. 
 llelplesS parents, wife or children, unable to protect and 
 sustain themselves he may have, but the master s claim of 
 property is paramount to the claims of these upon him, 
 and he may be sold rightfully at any moment. John C. 
 Calhoun, it is said, sold to a Soutliern ph.nter /or a concu- 
 bine, the wife of his coaciiman, Ibr the sum of ^"U^Jl . Dea 
 con Whitfield an extra pious {.rofessor of the slave ho ding 
 reli.rion,of the Baptist denomination, it is believed sold 
 th:^ wife of Henry Bibb, and she is now the kept concubine 
 of a Frenrh planter. Granting for the sake of the argu- 
 ment, as heretofore, that the right to property in a slave 
 oKistL, no right was violated by these men in thus dispos- 
 UH.- of their property, and Deacon Whitfield may continiu) 
 t.rbesiege his God with prayer and petition, as consistent- 
 ly as before, for a blessing upon all that he is, does, and 
 possesses. 
 
 Si'c 2.— \ conclusion which follows upon those already 
 adduced from the premises, viz: that the ^^^^e is the mas- 
 ter's property ; a conclusion that no one can with any 
 show o? reason dissent from, is, if the master has a r.gh 
 to the slave, the slave ot... a duty to the mas e, Uus 
 cannot be otherwise, as I cannot have a right to a sla^G 
 
28 
 
 me, not to another V '%»• rh.!''''' *"' ^'^""^^ '» 
 himself, and hence it s his d ,Vv^n .°"" u'° ""' "°' '° 
 never conflict with Uht or dm eVl" .f ','''"'• "'^'"^ 
 with duties, or duties with , ill t . ,' . ''""^' ' '''§•'"3 
 have a ri<,ht to the !hvJh„^ ,'"'"' ^" harmonise. If I 
 
 ibie with°th s o mine The^ne "" "? "^''i" '"-^""P"'" 
 form his duty is a . nner ^^ItP"""" "'''o refuses to per- 
 consequenees of s nnin^ hV ■ ^'""''':,'=^n"ot avoid the 
 ure, and must meet t 'ilen,. "''■V''" ?'""^ '=i''l'l<=»^- 
 slavetoobeyanTser e'hism-,!"';'.'' "" ■'"^^ °f 'he 
 the minister, the reli^?J, L ," I' '' " heco.nes the duty of 
 en him i„ reird to this W ''' f '"'"'"" """^ ™%ht- 
 consequeuces^of dil°ohe Tent ^'^: ^ra'^'^h™ ''" °' ""= 
 
 ^oul shall he ha'ppy V'^, ^trabir'T/ ''7.' «"-ther that 
 minister to enlio-hten him n^^.^ '^ ""^ "i"'/ "f the 
 bedience to the ,, asfe „r K "=« '^''"^^inenees of diso- 
 >^^^ieh are allotte7to the 'ir,"V;f'' \"'''"' '°""^»'^ 
 springs etornalTn the human hre, 5 ''"■■', '^" "'""'<' "'"-^h 
 to the regions of b ss to the fo ' "'*""-'' "-^"^Ports us 
 
 and dutiful servant"" °"' """^ """^^ """" faithful 
 
 thilpm^onh^rt't? th^ '""','"'"' '■? "'^ P^f-rmance of 
 furnished. Th' t sue , 'ho d 'Tn ""J?''' '"'^'timony can be 
 5lave. and promise bin h" '" f«^°f •'''nation to the 
 on condition th^at he is f.it ,fi,,T'f ''. "r"^" '"heritance,- 
 masters, ^^■es.JZZ^rlot.l':^^^^ '" '"--""^ 
 
 "The Svnnrl ^r A- •• ^^0"^^5ie Presbyterian Advocate. 
 
 passo/.hV;::?f„°4,V;s„-,t" ^^"'" -"-''"^ ■" ^^-^^^o-,^. 
 
 longin,rot^;s';tV'.o';;e''aT.r.hel,'" ."-^ "i"'^''- »- 
 and statedly as far as pJJt?clbU ' ""^"'"^ P""?'" =P^>='^11>- 
 
 m'y b";fk[!'rt'h';%t-ri°r r""'' rc-mmend, whoroveri. 
 
 .inf "u^hllshTd-a h».^:t?s°fr:"r ^'"^^^ f ^■- 
 for masters and slaves, a^d ZT„Z'Z\ZZf ,1':^^'' ' 
 
 mai5- 
 
'39 
 
 lers and mistresses to be used in their tUinilies. Priiitad 
 at ^Yinchester, Ya., by John Hieskel. 
 
 la tho prcfaco of ilie book, Bishop Meado remarks: 
 
 "The editor of this volume offjrs it to ull masters and mis- 
 tresses in our southern states, with the anlxous wish and de- 
 vout praver that it may prove a blessing to themselves and their 
 househofds. He considers hlmsolf most happy in having- met 
 with the several pieces which oomposo it, and could not with a 
 quiet conscience' refrain from affording- t.j others the opportuni- 
 ty of profiting thereby." 
 
 In this book, there arc two sonnons vqyon this text. 
 
 "Knowing that whatsoever good thing any man docth, the 
 same shall he receive from the Lord, whether ho be bond or 
 free." 
 
 Two or three pages follow this text, and then appears this 
 sentence : "Here niastors may begin to read to their servants. 
 See page 90. Then follows — 
 
 "I have chosen a text of Scripture which I could wish you all 
 had by heart and would all remember, because it shows you 
 what a great friend you may have in Heaven, if you vv-ill but 
 take anv pains to gain his favor." 
 
 The providences of God are spoken of, "His making the sun 
 to shine, the rain to fall, &c. ' 
 
 And on page 93, ho says: 
 
 "Some he hath made masters and mistresses for taking card 
 of their children and others that belong to them. * "■ ■ 
 Some he hath made servants and slaves, to as^.st and work tor 
 their masters and mistresses, that provide for thein ; and otii. 
 ers he hath made ministers and teachers, to instruct the rest, to 
 show them what they ought tu do, and to put them in mind o. 
 their several duties." 
 
 And on pages 94 and 93, ho says: 
 
 "Besides, when people die, Ave know of but two places thoy 
 have to go to, and that is heaven or hell ; so that whoever mis- 
 ses the one, mist go to the other. Now heaven is a place ot 
 great halrJine8^ which God hath prepared for all that are 
 good, wlicro thev shall enjoy rest from their labors, and a 
 blessedness which shall never have an end. And heL is a 
 place of great torment and misery, where all wicked people will 
 bo shut up wi.h the devil and other evil spirits, and be punisned 
 forever because they will not servo God. If, therefore, we 
 would have our souls" sivod bv Christ; if wc would escape hell 
 and obtain heaven, wo must s,>t about doing what he requires 
 «f us, that is, to serve God. Your ou-n po.>r circumstances in 
 
30 
 
 Imzord of U^olr soul" Zl^ul \ ' ■^V'^''^^^-^ ^^^1 '""n tjio 
 
 iiavo none ol these thinos- s) 'lor ir ,-,?., m ^ ,^ ^' " 
 
 -sake of what poor niM,? s vou n ,i i",'?', /"^.m""' '"f "" 
 
 mado a verv fooiis'i hn.-,-,:„ ; , \ ^' /," .^'^-^ v.-oilo, you have 
 
 siliiliiHsi 
 
 '■; nVfor .°:;:.':„"™'' "'"^'"^ "'"', "-•"'-- horc „;:„'';, ;;- 
 
 «hon yoi, steal, and v.asto r'-d -? :^fJT ^ '"'s-ufss, 
 ;:■■ I-n yon are saucy and in.p^ln "v h'in'y /u 't^'t^r, r",":;!,- 
 
 iatdty towards then,, God !.l.nse!f will pi^^^ii yon =i;lo,^i;;l?U 
 
3i 
 
 in the next world, unless you rtp^nt of it, and strive to make 
 amends by your faithfulness and dilioence for the time to come, 
 for God himself hath declared the same.'''— Seo page 104. 
 
 "Now fiom this general rule, namely, that you are to do all 
 service for your masters and mistresses as if you did it for God 
 himself, there arise several other rules of duty towards your 
 masters and mistressL^s, whi!.-h I shall endeavor tu lay out m or- 
 der before you. 
 
 "And in the first place, vou are to be obedient and subject to 
 your masters in all things." *■ -" And Christian ministers 
 are commanded to 'exhort servants to be obedient unto their 
 own masters, and to please them well in all things, not answer- 
 ing them again, or gaijisaying.' You see how strictly God re- 
 qmrcs this of you, that vvhatQver your masters and mistresses 
 order you to do, you must set about it immediately, and faith- 
 fully perform it, without anv disputing or o-rumbling, and take 
 carj to please them well in" ail things. And for your encour- 
 airomenthe tells you that he will reward you for it in heaven: 
 because while you are honestly and faithfully doing your mas- 
 ter's business here, you are serving your Lord and Master in 
 hoaven. You see, also, that you are not to take any exceptions 
 to the behavior of your masters and mistresses, and that you 
 are to be subject and obedient, not only to such as are good, 
 und gentle, and mild towards you, but also to such as may be 
 froward, peevish, and hard. For you are not at liberty to 
 choose your own masters, but into whatever hands God hath 
 been pleased to put you, you must do your duty, and God svill 
 reward you for it. 
 
 2. You are not to ho eye servants. Now eye servants are such 
 as will work hard and S3em mighty diligent while they think 
 any body is taking notice of them, but v.-hen their masters' and 
 mistresses' backs \ire turned, they are idle and neglect their 
 business. I am afraid there aro a great many such eye ssr- 
 vants among you, and that vou do not consider how great a 
 sin it is to be so, and how severely God will punish you ior it. 
 You may easily deceive vour owners, and make them have an 
 opinion of you that you do not deserve, and got the praise of 
 men by itj but remember that you cannot deceive almighty 
 God, .who sees your wickedness and deceit, and will punish 
 you Rccordinglv". For the rule is, that you must obey your 
 masters in alftliings, and do the work i1k\v set you about with 
 fear and trembling, in singleness of heart as unto Christ; not 
 with eye service as men pleasers, but as the servants of Christ, 
 doing the will of God from the heart; with goodwill doing 
 service as to the Lord, aufl not as to men. If, then, you would 
 but sav within y.nirselvrs, 'My master hath sot me about this 
 svork, and his back is turned, so that I may loiter and idle it I 
 please, for ho docs not see me; but tlicro is my great Master in 
 hoaven, whoso ovarseer my other master is, and his eyes are al- 
 ways onon me and taking' notice of in;?, and I cannot get an/ 
 
what will hLn ' '^^r '' "'• >r^ i^^' ^-^'^^^"^ ^^i« k«ouingit; and 
 
 fhinlL ? • ^' •^,^'''' >'°" '^■^"'^i ""CO set tho way of 
 io w afoo.? '"^""^ 'V'^ "^"" '^^^ occasions, f ou then wLlc 
 
 woH vnn . : K ''' ^^;\^'^J^o»e.ty and sincerity, and do the 
 
 our r . '^^^/bout with tear and tronibling, not for fear 6f 
 
 chZt ZT ^""f "'^^^'•^f ^^« upon eartli, for jou niay easily 
 
 bu.infi.r .' """"^ ""f''" '^'™ '^^'^•^^^^ )•«" ^^« doing their 
 
 ?auX7o "''"'^^^'f^'"' ^^'!^""^' >'"« cannot deceive, s'hould 
 
 deee tfuln^'f . ' '"^ ^""^'-^^ ^'"" ^" ^^^ »^-^^ ^^^^^^d, for your 
 aeeeitlulness and eye service m this 
 
 mis'trJsso. ^n ^ '" ^- ^"'^^'^"^ ^"^ ^^°"^^^ '« 3'«"^- "^^sters and 
 ra .tre.ses, no purloining, or wasting their goods or substance 
 but showing all good fidelity in all things. * * Do noM^uJ 
 masters under God, provide for you? And iiow shall they be 
 
 es clre o'f ' '" "^ "?^ '? '^^'^'' ^""' ""^^^^ you tak 1 on 
 es care of every thing that belongs to them ? Remember thai 
 
 ?or itTerr' '^" '^ ^""' '"^ '^ >^' ^ ''' "^^ ^f'-d of suffering 
 whi vvill /n^""" r?"'' "''"P" '^'' vengeance of almighty God'; 
 Day severil ^' ?."''''"'" ^'^^""^ >■""■■ "^^^^^^''S' ^"^ make you 
 themhJo^ V' he next world, for all tho injustice vou do 
 escZ^e IL '^ '^T:-^ you could manage so cunningly as to 
 
 escape he eyes and hands of man, yet think what a dreidful 
 hing u IS to fall into tho hands of'tL living God'who is fbU 
 to cast both soul and body into hell ! 
 
 enr"^ TnH f'^ -r "^'^^^ ^°''' "'''''^'■•' '^'^^''^ cheerfulness, i^vor- 
 ^ood'v^in Y''''^''y- ^ ?" «^^ to do your masters' service with 
 good will, doing It as the will of God from tho heart, v ithou 
 cu « n';'^"''' °' ^"ry"'"g "g«i"- now manv of you do t lin "s 
 ^ood wiir^n'/' '"^ ;?''^^ ^^ ^"^^"^ ^^'-' your\vork vv it h 
 fnswer. InH f 1^°°"^ ^''^''' ^;^J^"^° ""^ ^'""^1^1^' giv-o saucy 
 answers, and bejiave in a surly mannerl There islomethinJ 
 so becoming and engaging in a modest, cheerful, good natu ed 
 Sone T/mv^I f '''''' ---^ done in that manne'rLems bette 
 ihTmu.thnHn "7'/"^-'^""^^"'^ ''^''^" ^ g^^^^t deal moro 
 held ovr, V t' V^' ^-"''T"' ^^'^^'ion,and tho lash always 
 
 be on. to ^^H ^'.^'''^ ^^'"' '^^' §"°"^^ ^^'^'^ ^"d lovo of those you 
 ploS R .;? °' your own life pass with moro ease and 
 m win 1 '^' ^'''' ^'^ '*' consider that this grumbling and 
 
 111 will does not affect your masters and mistresses only. They 
 
 wn L ""'T t"^ "'"""^^ "^ ^''^'•' h^"ds of forcing you to do your 
 
 m ' ^^''^^ 1^^^ >-o" ^\' ^villing or not. But ^oL murm/ring 
 
 and grumbling is against God, who hath placed you in that ser! 
 
 psin^hir' ' P""fh you severely in tgo next world for des. 
 pising his commands. ' 
 
 And again on page 116: 
 Ju^^l ^^'""^^ whatsoever ye would that men should do unto 
 you, do ye even so unto them; that is. do by all mankind just n, 
 
33 
 
 vou would desire they should do by you, if you wore in iheir 
 place and they in yours. 
 
 "Now to suit this rule to your particular circumstances; sup. 
 pose you were masters and mistresses and had sorvants 
 under you, would you not desire that your . servants 
 should do their hnslnes^. faithfully Rud honesthj, ns ^yeh ^'hen 
 - -. . 1 them J — 
 
 'OU 
 
 re- 
 
 are- 
 servants, do therefore, as you would wish to be done by, and 
 vou will be both good servants to your masters, and ^oort 
 servants to God, who requires this of you, and will rewa.d you 
 well for it, if you do it for the sake of conscience, in obedience 
 to his commands." 
 
 Accordinrr to this construction of the golden rule a rob- 
 berupon the highway could put a pistol to a traveler s 
 breast and demand his purse;he could say, Sir, ifyou were 
 a robber and in my place, and I was in yours, would you 
 not desire that I should hand my purse over to you, do 
 therefore as you would wish to be done 6y." They m flvct say 
 to the Slave Ifyou were a slaveholder and were daily and 
 hourly robbing human beings of all their earnings ot 
 everything dear to humanity, would you not desire that 
 your victims would submit to your outrages! \ou are 
 slaves, therefore you must do as you would wish to be 
 done by, and submit to these outrages. One would suppose 
 thatdevik- would blush to justify the wrong they do by 
 euch bare-faced perversions as the above. 
 Then again on pages 131 and 132: 
 
 Take care that you do not fret or murmur, grumble or repine, 
 at your condition;' for this will not only make your life uneasy, 
 but will greatly off nd Almighty God. Consider that itis no 
 vou:selves-it is not the. people that you belong to-it is not 
 the men that have brough. you to it— but it ]S the will of God, 
 who hath by his providence, made you servants, because, no 
 doubt, he know that condition would bo best for you in this 
 world, and help you the better towards heaven, if you would 
 ■ but do your dut'y in it. So that any discontent at your not 
 
 boino- free or rich, or great, as y 
 
 OU SCO 
 
 some others, is quarrel- 
 
 inff with your heavenly master and finding fault with God him- 
 self, who hath made you what you are, and hath promised you 
 as lar^e a share in the kingdom of heaven as the greatest man 
 alive,^f you will but behave yourself aright, and do the busi- 
 ness he hath set you about in this world honestly and cheer- 
 fuUv, Riches and power have proved the rum oi many an 
 
iliappy sou]. 
 
 keeps them from us. It is the f^i-P. .. "'' ''"^' ^'^^'efcre, 
 
 could show us. ^ gieatest mercy and kindness ho 
 
 yo^2Zl^7^n^y'^£f ''r^ ^-d -he. and freedom 
 
 than you can Lw. 2^;^:^:^^^:i::^% ''''''' p'--"^' 
 
 your souls, through the n ercv of God vn •f/,''" ^^" ^"' ^^ve 
 time to the best of purposes n,S^ ^ ' ' '"'" '^'^"^ >-«"r 
 
 can got to Heaven has ^pe.^o m d a n"^! ? ''^"^ ^^^ ^^'^^ ^^ ^^^^ 
 be ever so rugged and^ d ffie .k Res r""'"'^'' '^^ '^^ ^«^d 
 great advantage over most ^^■hul T ^^^^,s Jon really have a 
 care of their dailv Lbo, unon tf '^"^JP^^S^^^o have not only the 
 
 ing forward and Votidin^ ."ect'^tlo; to ^ '" ^^" "^'^^^^^^ 
 (lay, and of dothino- and briVrfin ' , ^^''^^^'o^v and next 
 
 ptting food and raimen for s S"°v o? ! " ''l^'^'"' ^"^ '^^• 
 families, which often puts then ol^e.tdr f.'^^'^"^ ^o their 
 their minds so as to break their eJnndf.'i''.""^ '^''''''''^ 
 from the affairs of nnother world ' w./o'^ '^ their thoughts 
 eased from all these cares and have nm T" ^'' ^"^'« 
 
 labor to look after, and when thit ;! ^^''''S^ ^^"t your daily 
 rest. Neither is it necessarv for "' ,'"''" ^■^"'- "^•^^^ful 
 
 anything aoainst old .0^?^ f*^' ^'ou to think of laying un 
 for' the lavvs^of the tun ; h^;:^^;::,Pr^'f, ^^^ ^^^^^^^ -^" 
 turned off when you are'p s Lbo, t i .r\" ^^^-^'I "ot bo 
 
 it is your duty and Almilf;'^,^,':;^-"^ ^^;^^ 
 patiently. yL m^v n™, . ^^.''•^ /"'3"^''^s that yc 
 but if y ^u cln^d!:;:^^,' ?:;-:!:, ^^»k that this is h^ 
 
 . f you conside7i:t'/;;i;rv;;;':^"^^^^'^ /^^1 f^ ^^-^^ doctrine, 
 ^t. Suppose then, that 3^1 ^deser^e 00';^' • '^"^^^ "^^^^^^^"^^^ «^ 
 hat it is just and ri^ht! vr:r..?,Tl^A\^"'.:^:«" --""<^t but 
 I c 
 a c( 
 
 !! correction for tl>e fauh voul av. "' " ^°,'""'=''. »■■ so severe 
 escaped a great n.any „lre "^d ZZT"^; -™." P^.'-'-Ps have 
 suppose jou are q>.itain„oce„"ofX. ;-?/""' '" ="• O^ 
 and suffer wrongfully in tharpanieu . thi^„ " '"" '^'""«*' 
 
35 
 
 anolh^3r1 And ought you not in such a case to give glory t^ 
 Him, and be thankful that he would rather punish you in th s 
 life for your wickedness, than destroy your souls for it in ihe 
 noxt life? But suppose that even this was not the case, (a case 
 hardly to bo imagined,) and that youhavo by no means, known 
 or unknown, deserved the correction you suffered, there is this 
 great comfort in it, that if you bear it patiently, and leave your 
 cause in the hands of God", he will reward you for it in heaven, 
 and the punishment you suffer unjustly here, shall turn to ysur 
 exceeding great glory hereafter." 
 
 With the success which attencs this sprcial religious 
 instruction, the slave owners ond others directly interest- 
 ed with them, in some instances find occasion for gratifica- 
 tion but in others of disappointment. 
 
 Dr. Bailey, the editor of the Cincinnati Herald and Phi- 
 lanthropist, writing from Stony Creek, Sussex county, Va. 
 October 26, 1844, states that he attended a Baptist meet- 
 ing there, and that "the minister before commencing his ser- 
 mon, read a certificate from the owner of a slave present, 
 stating that his woman Rhoda had his consent to unite 
 with the Baptist Church. The preacher remarked that it 
 was the custom of the Baptists, all through the South, to 
 admit no slave to their fellowship without tlie consent^ of 
 the master. The woman was then called forward to givfe 
 her experience. He asked her divers questions. What led 
 her to seek a hope in the Saviour 1 She " had a desire to." 
 Had she felt any distress] Yes— she was in mighty dis- 
 tress for a long time. Whv was she distressed 1 She was 
 afraid to die because she had led a bad lif'. Had she now 
 hope in Christ] O, yes— every day. Had she seen her 
 way clear, ever since her change 1 Yes— all the time.— 
 Had her hope in the Saviour led her to feel the duty of "be- 
 ing a dutiful servant?'' Yes. The preacher here turned to 
 the congregation, and observed, that this was a question he 
 always put. Whatever others might do, he never would 
 baptize any servant, whatever his desire and profession ,j{ 
 his religion did not make him a dutiful, faithful servant." 
 
 1 have heard Dr. Brisbane state in an anti-slavery meet- 
 ing and reiterate it in the Focial circle, that on his visit to 
 South Carolina in 1844, a slave-holder there told him that 
 religion had done more for him with his slaves than four 
 waggon loads of cowskins. 
 
 For the purpose of securing a meeting of persons favor- 
 able to the Religious Instruction of the negroes there was 
 addressed to a number of gentlemen, chiefly Planters and 
 
Laymon ,n the States of North Carolina and Geomia a 
 circular, dated Charleston 8. C. March 1845, which sm^'h^ 
 tor information upon the influences of this relio-jous In 
 struction, upon the discipline of plantations, and the snirit 
 and subordination of the neo^roes. Tins was sirred by 
 
 frTru' ^'ir--^'" ^]' ^' ^""^'"^ ^"^ twenty-tlu-ee oth^- 
 ers. The following replies were published in {lie proceed- 
 1%^- u ^ Convention held at Charleston from May 13 to 15 
 imrj, by those issuing this circular, and such other per- 
 Eons as they succeed in interesting in their objects. 
 
 James Edward Henry writes from Spartansbur^h Dis- 
 trict, May, 1845, as follows : ^ 
 
 "A near neighbor of mine, a prominent member of the 
 church to which he belonged, had contented himself with giv- 
 ing his peop e the usual religious privileges. About six monrhs 
 ago he commenced giving them special religious inslruction. 
 Ho used Jones' Catechism principally. * * He states that 
 he has now comparatively no trouble in their management." 
 
 Thomas Cook writes from Marlborough District, JVfay 
 lo4o: ^ * 
 
 "Plantations undor religious instruction are more easily gov- 
 erned than those that are not.'' 
 
 John Dyson writes from Sumpter District, May, 1845: 
 "Upon the discipline and subordination of plantations re- 
 efidaP'"'^'''''^'''" '^'" ^^ ^""''''"^ generally and decidedly ben- 
 William Curtis writes from Richland District, May 
 
 JuJTuf'^r^ the owners of plantations around not only 
 ^nd fev fi'; 'T' '''"' '"" should preach to their negroes^ 
 among^hem^'"'' ^^' '''^''''' "" ' '^'''' ^"^ subordination 
 
 ^^James Gillam writes from Abbeville District, May, 
 
 in^^:yt:Z'f:HfZa'^'^' '''"' '''' -ore valuable is h. 
 Di™Ma^"l^^^^'^^^ ^°" Brownsville, Marlborough 
 
 "All our negroes hnve, to a great extent, grown up under re- 
 ligious instruction. * * We Kcnrfpiv Kfr ^f ^ ^ j • 
 unnn c^M-,!. x^ -^1 ^ ^ Scarcely here of depredations 
 
 upon s.ock, &c. I hey are more obedient and more to bo do- 
 
pond»a on. We h«o faw or no n.na.nvs. and corporeal pun- 
 ishment is bul seldom resorted to. 
 
 N. R. Middleton vrites from St, Andrew's Pans!., May, 
 
 1645: 
 
 ...V regard to sslf interest s^>ould load every planter to g-vo 
 his peopto religious instruction,' _. , . . ,t„,, 1P45. 
 
 John Rivers writes from Colleton D.stnct, Maj , 184o. 
 
 ..Religious instruction promotes the discipline and Bubordt- 
 nation on plantations." w r^^ inf.^rma- 
 
 prs were persons of color, untier w lidi. & i ^ocnlt " 
 teacMng was aclrnitted and what is Us practical result. 
 J. Staart Hanchel writes from St. Andrew s Parish, 
 
 ^ 'planners generally arc ^^^^^^'''St ^J^^^^^^ 
 •from religious ^^-^^^'^f^^Vl^VblDtist' religious teachers, and 
 There are colored me hodist and baptist rei g j^^^^^ or 
 
 the 'practical results of ^^^"^^"f^^^,"^" experience goes, are 
 class leaders, or watchmen, so far as m> exp 
 , decidedly bad.'' ^ ^ „ ATov 1P45. 
 
 J. Grimke Drayton, writes from Charleston J. y 1545 
 • ..Of their o,v„ accord, rny people plan'«l -'1 -^^V^.f;; 
 
 before the last in their ""^ "'"'^; », ,"?'^ u°"txtensZ of the 
 made §16 00 wliich was appropriated to the exton. 
 
 •^ 7hochildron have all been taught Jones' catechism entirely," 
 A committee of the ^bovo tnont-.ned conventipn^^^^^^^^^^^ 
 
 %es. And first, of the Episcopal Church. 
 
 ..lUswol, l^no- that the vene^.able^Bishop^^^^^^^^^^^ 
 
 ealous, and able, »"<! ""''^fXTdd He .as several 
 as well as a laborer h'>;'f f ;"*^ .«°'^i,i„g the negroes 
 times brougl.t the great duty ot e angelu, g ^^^^ 
 
 before his diocese; ttnlmh.s ^^Xh-^" Of Ihe memorial 
 ported by the assistant b'shop. D • J°^" ■ ;^ Presbyteries 
 If ike Pre.by>ery of G^.'-ff'^'" f^oeT Sop Meade re- 
 on the religious instruction of negroe», Bisi I 
 
nations of christians in our Southern country taking up this 
 subjec ma more decisive manner than ever befhre, and 
 hopethey may stunulate each other, by such addresses to int 
 
 JNorth Caroinahas prepared a catechism and put it in 
 circulation, intended for the benefit of the coJored^chaLes 
 of his clergy, and for the domestic instruction by the fai! 
 eLa.edTn'd- t''''^ ^^f ?yn;en of this diocese are much 
 uifhfhf^ " d.scharg.nir their duty to the negroes connected 
 pal CWir""''^'"''""'' ''°"^' '^'^ ^^^^tl^°di«t Episco- 
 The catechising of the children and youth is a promi- 
 T.lrf^T.fT' ''''''' ^" ^-P--'caLhism,prep:"ed 
 
 The Alabama State Convention of Baptists at its meet- 
 ing in Tuscaloosa ^ov. 1844, took up the subject of the re- 
 ligious instruction of the negroes, with much solemnity 
 rZrT!' committee on the religious instruction of the 
 
 negroes, presented resolutions expressive of the obligations 
 
 ?hP rVr''''""°" ^'^ '""T'^ '^^ ^^°^1^^^ to the negroes, and 
 their deerminat.on to do so by every means in their pow^ 
 Zl^\ r convention in Augusta, Georgia, made up of 
 delegat3s from all the slaveKod rg states, for the purpose 
 
 1 Vv fo T^ ^T' '^' ^^"^^'^^^" f^°^t'°" «^' ^1^-t church, 
 very special mention was made of the negroes in the South 
 as a field for missionary labor, and claiming the attention 
 of the church in its new organization. This argues well 
 for the negroes in the Baptist Church South.* Fourth 
 the Presbyterian Church. rourtn, 
 
 *^^^.Si'?Ta ?isl oM^vLf ^,^««^i-<i«»' i" reply to thequestion, 
 
 death is not more entirelv/vitf^^ -^'"^ ''^'"'*' ^"^ ^ tlissohition by 
 
 than by sTch se^amlon '^ ''''°"' '''''' '^""^^"^> ^""^ ^^^'o^^ their control, 
 
 hoSe^"omteo';S: s'ayl'" feTr^^^^^^^ '^^^^^ ^^ ^^'^- ^'-^ - -n^-S 
 
 gia Baptist Association '^"''""^' ^°^ ^ *^«*-^ the ^r.;,.rf y of the Geor- 
 
6^) 
 
 The movement in this church in favor of the religous in- 
 structirofThe negroes, for the last ten years h^s been 
 gradual, and f3r two years rapjd =^"d ^'^tensive , ^re so 
 than in anv previous years withm our recollection. 
 ''a coiZt'tee of ten'with Daniel E. Huger as chauman 
 was appointed by the meeting to prepare «^"d publish an 
 address to the holders of slaves m South Carolina. 1 he 
 
 committee says 
 
 -We are led by this consideration to another topic, upon 
 
 ?e.„!arin tCh.bits, and satisfied wi.h the.r condu.onj 
 
 The Charleston South Carolina M«>-^2rt^amon^°the 
 nerfectly satisfied with these missionary eftorts among "« 
 slaves. Previous to the Convention above referred to this 
 paper said: , , i „f 
 
 ^o longer than ten or twelve yeai. ^!^^^Z:^f^::^, 
 sending the nnssionaries to our ^\^^^^.''fZlJ'' of our 
 we all remember tlie opposition it raised among ^^^^J^^ .^j^ 
 planters who were averse to it «^,^^^""*^,;""Xe ^t heaver e 
 1, consequence., they could not telw^^ ^^^^,. 
 
 determined not to risk, i^-s aii ui „,7 „.„ vRnture to say, 
 fears have proved perfectly S-"":^';^.^;,\\V will heartily sub! 
 not one »ho has made ''■^."P!'^';Sy.sUservations[ what 
 scribe to the soundness of Bishop K^"' "y » ° „f „;„! ^iU 
 
 prejud.ce still oxists we are sure a fo« >cars moie 
 
 " The'presbyterian of the West, of ^.'P'""^^ll\^l^*' 
 an organ of il. Old Schoo^Churt^,jn s^.ea-g of ^^^^^^^^ 
 
 ^aTi:n^";^t;^t'!loot"350?^instrnctio„esp^^^^^^^^^^ 
 fdapted to //«« is regularly administered. ' h-^X"^ P,^,, 
 
 instruction ''especially adapted to the negroes o^^ 
 church," he 13 to be understood as full} endorsing wi 
 lows: 
 
40 
 MEMORIAL, 
 
 OF THE PRESBYTERY OF GEORGIA TO THE P-^r^.^ 
 
 Extract from the Minute^ 
 received and adopted, and i.vvas then ""' ?'"=«"""' ^'"'^ 
 
 ^or/'„rrhr^VeJb'v";v\,^ZT:i '.? ''-"i^y ^" "-"o™. 
 
 at the expense oft /of rS bv e" ' .nd ""'J '^"'''''^ '"' P""'»d 
 
 only to the Stated Clerks bu-alsi't'^Td'" "'''"r'"^'^. "<" 
 Southern Presbyteries, .;„d to-ta'nMi'je^rrnM:: SoVtt 
 
 Re^lfo'u's"'^;:^:,- II-'-:'-,^^--™! Reprinted in the .eadin, 
 
 C. C.Jones, Stated Clerk. 
 
 MEMORIAL. 
 
 Reverend and Dear Brethren ■^^'''^''' ^^°^^^^' ^P^-^^ 6, 1844. 
 
 N.grl"i?tt'"Cf^^^^^^^ ^^^^^^^°- Instruction of the 
 
 progress of feeHnTand of Iff ""^u"'"'^^'"^^ ^'^-^^^'^^^ the 
 Church, wo have fome to thp ^^ i"."" '^' '"''J'^^ ^" °"^ «^'" 
 time has fully ari-ived7o on .1 ,^''"'', «°"^l"'^i<^» that the 
 in sober earnest and oC it thnt '" '''^' "^ ''^^^ ^^^^^ ^'^^^ 
 which its importance demands P^'^'^^^^^^^e and support 
 
 inoufT.d',rnT^s?er^j;srv'\^°"[^ ^^-^-'^ -^-h 
 
 mit us to suffffest . fp. ^^'i^^ble for the ohurch to adopt, per- 
 
 to the object which v4 L /in ''"'^- ^^^^f^hafintroductory 
 present time. ^'^' ^ '" ''^'^' ^" addressing you at the 
 
 serlill^Tt^ln W ^^^^^^°- - ^^e United States, demands our 
 
 mTlnX^oT t^Zr •^",??. United States in 1790, was 
 064 in 83^2 009 031''V/" ^^'o'.//^^'^^^' ^^ ^^^0, I 538,- 
 increasefroi;i790 toi'84ol'"o7^^^'"'^^''^^^- ^he rate of 
 33 per cent., ilZ\mf{^^^^^^ cent fron. 1800 to 1810, 
 
 oSs:i;^8&s^^ 
 
 time, in 1880, over 6 000 000' '""^ -""' f™™ 'hi' 
 
 While we are thns .[andng a. .he provisions for , he ehris- 
 
11 
 
 ilanizauonoftho negroes, we must not forg'et iho important 
 fact that they do not read th3 word of God and that they can- 
 not have preaches of iheir own color in sufficient numbers nor 
 of sufficient ability to supply their wants; and thus tar, we 
 hive not been ablo lo socure Ministers and Missionaiues to sup- 
 ply the destitutions of the whites, and it they suffer, the ne- 
 ^rroes must necessarily sufibr more. Indeed there are extensive 
 districts of our country but seldom visited by Ministers of any 
 kind, and thero are hundreds and thousands ot negroes who live 
 frjm year to vcar without hearing the voices oi those who bring 
 LrUidiidinirs^of salvation to perishing men! And tluis will 
 ihoy livo and die if Missionaries are not sent to them. It %vc 
 novv put all these things together, the conclusion will be forced 
 uoon us, that we have not begun seriously to seek the salva- 
 tion of this people, nor to attempt any adequate supply ot their 
 
 Hpiritual wants. ^. . . , 
 
 Nor should we forget that this class of our populaLion i^ ^t- 
 pendent upon us for all the efficient and valuable rehgious in- 
 struction which they receive. 
 
 They arc servants, and as such are dependent upon their ow - 
 ncrs. The law of tlio land makes and can niak« no provision 
 for their religious instruction. That instruction is committed 
 toowners, astho instruction of children is to Parents, and thev 
 can c.ivo or withhold it at pleasure. TVe oicners and i^^""^^^';; 
 arc ^Hhc Almoners of divine mercy to them,^ and if we do not 
 open the door of Salvation, ^hcy may grope their way nUo a nn.^ 
 erable eternity; for they have no power of any kind to origm 
 a e, ^nd establish, and carry forward Church organizations and 
 Associations for their own' benefit. They are entirely depen- 
 dent upon us for the Gospel of salvation. 
 
 But while so dependent, they are most accessible. They speak 
 our own lan-uagc, are within our households, around our doors, 
 
 connected with our Churches, nay, ?^«'-<^' ^^^^V^VJ'f.lid^ 
 our Church members, and by our ministers. No law forbids 
 their oral instruction. Owners, in great numbers, mourn over 
 the spiritual condition of their people, and welcome the labor. 
 of Ministers and Missionaries among them, and g^^ «"^^^T f C" 
 cess to them. Even men of the world throw wide the door of 
 access to their negroes. The negroes themselves arc open to in- 
 struction, they willingly and in most instinces joyfully receive it 
 Any Minister in the South can have a field ot labor amon^ the 
 negroes if he desires it, and will be at the pains to interest them 
 in himself and in his preaching. . 
 
 B^ethren, we are not straitened in the master nor m the ser- 
 vant, but in ourselves. We need more of the humble, solf-de- 
 nvintr fervant spirit of our Divine Lord. 
 
 And shall wo urge the point that it is our duty to evangelize 
 
 ^ Whf dUi7o deny it ] God in his providence imposes it upon us; 
 for this people have in a most mysterious manner been removed 
 
4^2 
 
 from their oxen heathen la a I and transported to these shores an J 
 Uterally phvteiin the hosoin of the christian church. OoiUios 
 made us their masters and guardians. His purposes tou.-hiiir 
 them aro m pa; t developed. He says to the church of Christ iu 
 these United States, take these Heathen and lead them into life 
 eternal through the knoitdedge of Jesus Christ my Son. Yea 
 He has niade it our great duty to do so in His Um/, ichcre the 
 relation of mister anl servant is recognized, and hs disiinc:lv 
 aadresses masters and requires ihcm to provide as Vvcll fo'-tlioi'r 
 souls as the bodies of thoir servants. 
 
 We need some open decided action upon tlie pr.rr of the 
 Church— some arrangement made whereby this field may bH 
 brought prominently and permanently before the Church, and 
 occupied as fast and as far as we may be pennitted to do. 
 
 I ox brinpng about this object so desirable, no plan has ro- 
 cjmmcnded Uscif so pl.-asantly to our minds as ihi.-. That tho 
 Assembly's Bo.ird of Uomes'.ic .Missions include tho Negroes iu 
 their held of labour and endeavor to furnish means and labour- 
 ers for It as Providence shall open the wav. And this is tho 
 epGcial subject which we would present fo/vour consideration 
 and action in this memorial. 
 
 Our reasons for referring this work to tho Assemblv's Bo-.rd 
 ot Domestic Missions, aro the following: 
 
 1. Because the negroes come propedy under this Board — 
 1 hey form afield for Domestic Missions if any people do. 
 
 2. Because the Board is the regularly constituted and csiab- 
 ished agency of our Church and is recognized as such and is 
 
 known and confided in throughout our bounds, and on this 
 ground has the decided advantage of any other Board or a^en- 
 cy which v>-e might form for the purpose'. 
 
 3. The-Board can without anv additional expense to if-elf of 
 means and agencies take this field. 
 
 4. And wo have every confidence in tho Board that it vvM 
 conduct the business entrusted to it, judiciously and safely and 
 to tho cnt-.re satislaction of tho Southern Churches and to tho 
 country at large. 
 
 And WG think there are decided benefits resulting from the 
 plan we propose. 
 
 1. The work of the religious instruction of tho negroes will 
 bo put upon a permanent and efl^cient basis. It will live whilo 
 the Church lives, and the necessitv for act on is felt. The en- 
 tire Church will be pledged to it. The negroes both in the freo 
 and slave states will share in our efl^orts. ' 
 
 2. There will bo a fountain of information oprnad on tho 
 .subject of religious instructi in of the negroes, and also in res- 
 pect to fields to bo occupied. A treasury will also be prepared 
 into which contributions may be poured from every part of the 
 Lnited States; and a source of supply of ministers and mission- 
 aries mado known, to which Presbyteries, Church Sessions, 
 Ac-so'-iatioiis. or individuals may annlv for labourer*. 
 
in 
 
 43 
 
 Ilin.5i be borne in ..-ua, however, ihut the Board vvi!l not 
 :oinmIs.iou and send out labouiors into the Southern field to 
 ;-arch out locations, as in a foreign field. But the Board will 
 ;nly supply men and means when applied to lor tnem, so that 
 It vvili be the assistant, the agent of the Southern Church. The 
 tiiinisters and misiionaries will b3 sent out at our own lequcs. 
 und be. under our own control when they aa-'vc and enter upon 
 
 '^r-rhec^ct on th> Church will b. good. The^Uict that tl.is 
 fiek" has b3en referred to and been tak-n by the Board, and tho 
 .ons'ant publication of its receipts and cocpenditures ana ef- 
 forts in it will call the o-reat body of our ministers and mem- 
 bers to consideration and rictio-f. It will stun ate those now u 
 th- fif^ld pncourpr.-o tho doso:>nding and awaken tiie inactive 
 .UKl it wilf invite many, especially our youna; ministers and mis- 
 slon.ries into it. A demand for labour boing created, we 
 Bhould hop- to S30 a supply equal to tho demand. 
 
 T'ic minds of ministers ind'memhers will be drawn off from 
 ab.trnct questions of a civil and apoliticn! nature, wiih whic h^ 
 as Chrisikins, cng.-od in evanj;eliz.ng the world, we have lUtJo 
 to do, and they vvill b: presented with away wliereby they ma> 
 practcally gratify all their benovoknt sympathies for he ne- 
 Irocs. in the best manner possible. Our attention, r.s aUiuich, 
 will be turaed to the ovcat question beforo us, and indeed be- 
 0. an ithor denominations and which should take procedcnco 
 of all other questions touching the negroes, sha I this people be 
 , ved or lo-t? And wo may'add, that beholding the Church 
 -kino- up This o-ood work in sober earnest, opposition to us will 
 be allayed, and ono of the strongest objections to the system 
 which prevails at tho South, weakened if not destroyed. 
 
 That' you may bo put in possession ot ^'^^Z^^^;^^-"!^^^ 
 of tho Board, wo will rofcr you to a letter from the bccretarv 
 to one of our numhor on tho subject : 
 
 "PHiLArELi-KiA, FrEraARY, 27, 1844. 
 
 Reverend C. C. Jorics. 
 
 -My Dear Brother:-Your favour of tho I2ih in.tant came 
 10 h md sc^-cr.al davs since. I have delayed an answer unul I 
 could snbp'lt to 'the Executive Committee ot our Board of 
 Vis tn The Committee n.etycstorday, and I now commun ■ 
 c'at tho^h- views and feelings. The Committee, which is com- 
 posa Ufihc most active mombers of the Board, expressed a 
 
 op interest in the object, and jf the Southerr. Churches cnn be 
 brought fieelv, of theirown accord to commit ^ vs-mattei to h- n 
 Board and pledo-o thorn their confidence and united coici al 
 ^^^^lovt!? aii persuaded your Board will bo loivnd r^ to U^e 
 hold of it with energy, and to manage it m «^''^'%7^> J^^-!;^^ 
 Southern Churches will suggest and "PP^'''^'^- ^/v^^^l rnnuire' 
 von know, mv Brother, is one of great delicacy, '^^^^^l^^^^^; ^ 
 muc') wisdom and gr.ce too, to mnnngo to tl.o ad^antano a.ii 
 
44 
 
 satisfaction of all concerned 
 
 other wiuch ca'„ bc-pL"r„;i'di:" "fcTut ir'^d^if'';?" -°" 
 
 I received vour lene-- knowino- ^r /"'''• ^'^ ^""^- ^^'^^^^^ 
 
 bim .o he so plainlj. before the Americ" Chi ohe , . dM '° 
 mediate imperative dutv." Sucli are the f-.pll„^ I , V'' 
 
 front trs:'.h"e^;:p;^,;;ts''i^dt5^^ "■'"p"" '^ °^'-" 
 
 .'.oir free, f„„ and hont^wiLts ?.? re'l d' r.hi^r.^r?" f[ 
 
 islFlpiilis 
 
 Afl.retiona,™ur b'o!h^"''P"'P" >™ '" -^^ S"'"' "O'k- 
 T-K!, 7 *^ , ^ William A. "McDowptt " 
 
45 
 
 and the prosperity of our Churcli are in a largo mousurc involv- 
 ed in it. After you have taken action, if it will not bo im- 
 posing too much trouble, wo should be glad to know through 
 your Stated Clerk, or in any other way you may deem prefer- 
 able, your decision. 
 
 The Lord seems to be preparing us for some decided and 
 general action. The day is not far distant when the Church 
 will look back with amazement and grief at her present care 
 lessness and inactivit}-. The subject is one which we must 
 meet in the Judgmen' Day 1 At that day it will rise up in awful 
 magnitude. We ^hall then be struck with amazement that it 
 commanded so little of our attention on earth. Well may wo 
 ask, what will become of our own souls in that great day of 
 inquisition, if they are found stained with the blood of multi- 
 tudes, whom we allowed to perish in ignorance and in sin, 
 when God made it our duty, and put it into our power to give 
 them the light of life! Let us unite in our Savior's name, and 
 enter heartily and perseveringly upon this grca^work which Ho 
 has given us to do. 
 
 Commending ourselves to your prayers, and offering our own 
 for you in all your labours in tho ministry, and for the peace, 
 purity, and prosperity of the Church, wo subscribe ourselves 
 nffectionatcly your brethren in Christ, 
 
 Ministers — William McWhire, D. D., Robert Quartorman, 
 Charles Colcock Jones, Washington Baird, Isaac Stockton 
 Kciih Axson, John Winn, John Jones, Henry Axtoll, Alexander 
 Wilson McCIure. 
 
 Elders. — Alexander Mitchell, Edward B. Baker William J. 
 King, Tiiomas S. Clay, Joseph Cum ming, John Ashmoro. 
 
 The Rev, C. C. Jones who figuers so largely in the pro- 
 ceedini^s of the Charleston convention, and in the memorial 
 of the Presbytery of Georgia has a section in liis catechism 
 prepared for the "oral instruction" of servants "on the 
 duties of servants" in which is the following language. 
 
 "Q Is it right for tho servant to run away, or is it right to 
 harbor a runaway ? 
 
 "A. No. 
 
 "Q. What did the apostle Paul to Onosimus, who was a 
 runaway? Did he harbor him, or send him back to his master? 
 
 "A. Ho sent him back to his master with a It^ter.* — 
 
 Mr, .Tones has been himself laboring for some years as a 
 missionary among the slaves, and in his last, the tenth anual 
 report, respecting the efforts of himself and others in this 
 work J Mr. Jones informs us, that some of the slaves are 
 
 ♦Those questions and replies will indicate the characterofa booksogen 
 orally approved by those who ;i re engaged in this special religious instruction 
 
 ofslavp*. 
 
46 
 
 opposed to this kind of teaching, and remain unconverted. 
 '•I was preaching"" says he "to a large congregation on 
 the Epistle lo Philemon; and when I insisted upon fidelity 
 and obedience as Christian virtues in servants, and upon 
 the authority of Paul, condemned the practice of running 
 away, one half of my audience deliberately rose up and 
 walked off with themselves, and those tliat remained looked 
 anything but satisfied, either with the preacher or Ids 
 doctrine. After dismission, there was no small stir among 
 them: soma solemnly declared 'that there was no such an 
 epistle in the Bible;' others 'that it was not the gospel;' 
 others, 'that I preached to please the masters;' others, 'that 
 they did not care if they ever heard me preach again." 
 
 Dr. Lafon w''o was once an owner and trafiicker in slaves 
 himself says: 
 
 "In tlie Slavo Stales of liils coiiiitrv, it is cluimed that there 
 are muuy thouynnds of slaves who have bcuii liopcfully < oii- 
 veitod to God. Vvithoat undertaking to say that these supposed 
 conversions are spurious, tee do say on the testimony of those well 
 qualified to form a correct opinion in the premises that the religion 
 of a large portion of the degraded slaves, consists chiefly in su- 
 perstition, fanatical practices, and an obsequious servility to the 
 tyrants loho rule them.'''' 
 
 Rev. Joshua, Boucher, foruierly a minister of tlic Mfthodist 
 Episcopal Church, who vvithdew from that church and is now a 
 ])reaclier among- tho Wesleyans, states that the slaves ofiho 
 Soutli arc told that Gjd made them black with the design that 
 they should be slaves; and that, when travelling and [.'reach- 
 ing in t!i8 South, another preacher, belonging to the same 
 churih, related the following conversition, which took place l)e- 
 tweeu himself and a slave boy : 
 
 Minister. "Have you anv religion."' 
 
 Boy. "No, s"r." 
 
 Minister. "Don't you want reiioion?" 
 
 Boy. "No, sir.'' 
 
 Minister. "Don't you love God?" 
 
 Boy. "What! me love God, who made mc with a black skin 
 and white man to whip me I" 
 
 A man, who had been hold as a slave near Gen. John^ H. 
 Cocke's plantation, in Virginia, where a meeting-house was 
 erected to afford slaves an opportunity of listening to special 
 preaching, asked mc if it was in the Bible that he should be a 
 slave, and said they had always told him it was there, that tliey 
 (the colored people) should be slaves. 
 
 When asked if he believed that it was right he should 
 be a slave he placed his hand upon his heart und replied, 
 "No! I can feel that it is not right." 
 
47 
 
 Frederick D:>uglas, the eloqueit fugitivo sluva teils u? of a 
 ?vIei]iO(Jist clasi loader, who tied up a slave woman, and floggod 
 her tiii the bljod streamed down Iier back; and when he liud 
 finished his brutal task, ho quoted lo her the text, "He that 
 knoweth his master's will and doeth it not, sliall be beaten 
 with many stripes." 
 
 He states that many oftli.' slaves can never be induced 
 to believe these doctrines, or in the language of Dr. Lafon, 
 become "converted." They attribute the effort to sinster and 
 avaricious motives, rather t'.iaa to any desire for the salva- 
 tion of their souls. 3Ir. Douglass is at the present date, in 
 Europe and tiie following is an extract from a speech of his 
 lately delivered in Glasgow, Scotland and published in the 
 Glasgow Argus. The cheers and laughter, show what es- 
 timate his audience place upon a slaveholdi:-:g religion, the 
 religion of America. Mr. Douglass said: 
 
 '•The ministers of America held the keys of the king 
 dom, in which his brotiicrs and sisters were confined in 
 bondage. He charged them with being guilty in this mat- 
 ter. [Cheers] He had heard their preaching, and knew its 
 ejects on the tninds of the slaveholders, and the minds of 
 the slaves. He iiad heard probably from time to time, that 
 the slaves had religious instruction. Well, he admitted that 
 he had religious instruction — but what kind of religious in- 
 struction did they suppose] He would tell them. The 
 slaveholder — for they had slaveholding ministers — would 
 take the text, — '• Servants obey your masters," he would 
 divide it into four separate heads, and here he was going to 
 imitate the preacher, for he wanted to show them canting- 
 ly, how piously he might appear, when in the service of 
 the wicked one himself. He had seen them shed tears too; 
 and when he was young, he thought to shed tears showed 
 truely what a man was in such circumstances, but he had 
 learned since he knew souiething of the crocodile, that 
 neither tears nor prayers, in all cases, indicated perfect sin- 
 cerity. [Applause.] He would now let them hear this 
 Doctor of Divinity, if he could get on a face long enough. 
 3Ir. D. continued: — " Servants obey your masters.'' You 
 should obey your masters, in the first place, because your 
 happiness depends on your obedience. [Cheers and laugh- 
 ter.] Now, servants, such is the relation constituted by 
 the Almighty between cause and effect, that there can 
 be no happiness neither in this world nor the world to 
 come save by obedience — [Laughter] — and it is a fact, that 
 wherever vou see misery, wretchedness and poverty, want 
 
4S 
 
 and distress, all is the result of disobedience. [Renewed 
 Lau^^hter.] Peculiarly is this case with yourselves. Un- 
 der the providence of (xod you sustain a very peculiar re- 
 lation to your masters. The term ^' servant'''' \n the text 
 means slave; and you will of consequence perceive that 
 this is a message to you by the mouth of the Apostle ; so 
 as a preacher of the gospel I beg you to listen to the words 
 of wisdom. [Great laughter.] 
 
 I said that it was peculiarly the case that your happi- 
 ness depends upon your obedience. It is verily true, and 
 puffer me to illustcate this position by the statement of a 
 fact. A neighbor of mine sent his servant Sam into the 
 fields to perform a certain amount of labor which ought to 
 have taken him the short space of two hours and a half. 
 Now, by the way his master was a pious soul, and after 
 having waited till the expiration of the time which he had 
 allotted to Sam for the performance of the work, he went 
 out into the field, as he was accustomed to do, for the pur- 
 pose of ascertaining why Sam was detained. [Laughter.] 
 When he went, lo and behold, there lay Sam's hoe in one 
 place, and Sam fast asleep in the corner of the fence. — 
 [Great laughter and cheers.] Think of the feelings of 
 that pious master. [Laughter] Oh! it was a trying sit- 
 uation for a servant of the Lord to be placed in. He went 
 " to the law and to the testimony'' to know his duty, and he 
 there found it written, that " the servant who knoweth his 
 master's will and doeth it not, shall be beaten with many 
 stripes." Accordingly he took up Sam, and lashed him 
 till he was not able to bear it. Now this is the point I 
 want to come to. To what was Sam's whipping tracea- 
 ble ? [Cheers and laughter.] Solely to disobedience. — 
 [Much laughter.] If you would be happy therefore, and 
 not be whipped, you Vv'ill avoid sleeping when you should 
 be working, for if you would enjoy and live under the sun- 
 shine of your master's good pleasure, let me implore you as 
 one who loves your souls "be obedient to your masters." 
 [Laughter.] You should obey your masters, in the second 
 place, because of a sense of gratitude for your present situa- 
 tion compared to what it might have been. You should be 
 inspired by aknowledge of the fact, that the Lord, in his 
 mercy, brought you from Africa to this Christian country. 
 [Laughter.] Oh I this is an important consideration, and 
 one to which I will call your attention for a few moments. 
 'Your fathers ; and I dread to enter upon the picture; were 
 taken from Africa; degraded lost and ruined Africa; darkness 
 
may bs said to eover that earth, anil gross darkness that 
 people-^to be brought into the sunshine of this land of 
 freedom, [Laughter.] Your fathers were living destitute 
 of the knowledge of the gospel — destitute of all these civ- 
 ilizing influences which you find surrounding you in this 
 new region — destitute of religion, and bowing down to 
 stocks and stones, and worshiping images. While you 
 were in tliis state of deep despair the Lord put it into the 
 minds of good men to leave their homes, to leave their fara* 
 ilies, and brave the perils of the ocean, that they might 
 snatcjh you as brands from the burning, and bring you to 
 this country. [Great applause and laughter.]* I will 
 now go to another head of my text. Thirdly — [a laugh.! 
 You should obey your masters, in the third place, because 
 of your being adapted to your present condition. Now, 
 servants it is one of the peculiar marks of the wisdom of 
 the Almighty, that whenever he establishes a relation 
 among mankind heaccompanies it with evidence of its fit- 
 ness, and of the adaptability of the parties to their several 
 conditions. The relation of husband and wife, parent and 
 child, the relation of ruled and rulers, of sovereign and 
 subject, and so on, all show this mark of adaptation. So the 
 relation of master and slave ! Permit me to point out to 
 you some of the peculiarities and characteristics which 
 show most conclusively that you should be content to fill 
 the very situation which you now find yourselves placed 
 in. For instance, you havehard hands, strong forms, robust 
 constitutions, black skins and curly hair. [Cheers and 
 laughter.] On the other side, we have soft hands, long 
 and tender forms, delicate constitutions, and white skins. 
 [Renewed cheers and laughter.] Oh 1 I wish to ask you 
 from whence come tliese differences'? "It is the Lord's 
 doings and marvellous in our eyes," [Shouts of laughter 
 and applause.] Now your hard hands and robust consti^ 
 tutions amply fit you to labor under our burning sun in the 
 position in which you find yourselves placed ; while your 
 masters and mistresses cannot labor thus. [Applause.] — 
 
 *The memorial of the Presbytery of Georgia States: "And shall -wa 
 urge the point that it is our duty to evangelize the negroes? Who dare 
 deny it? God in his providence imposes it upon us ; for this people have. 
 ina most mysterious manner been removed fromtheir own heathen laud and 
 transported to these shores and literally planted in the bosom of the Chris- 
 tian Church. God has made us their masters and Guardians." j^ndoa 
 page 99 of Fiishop Meads' booK : "Hath he not brought ynu out of a land of 
 darkness and ignorance where your forefathers knew nothing of him, to a 
 country where you may come to the laiowledge of the only true God, and 
 learn a sure way to heaven." It is also claimed that John Newton the A? 
 rican slavetrader wss a pious man long before he gave up that trafifiG. 
 
 3 
 
You have no imag-ination of the terrible effect of the san 
 on the white people. Did you see your mistress how care- 
 ful she was to raise the parasol above her head when she 
 came to the door, because the sun has a very injurious ef- 
 fect upon the white people ] 'J'he Lord has blessed you 
 with black skins and strong constitutions ; but, ah ! boast 
 not of your strength — boast not of those advantages, for 
 while he has given you these advantages lie has also giv- 
 en us powers which mutually benefit us. [Loud applause.] 
 You have not so much intellect as we have,, so that you 
 cannot take-careof yourselves, nor provide for yourselves, 
 and yon would be in a most wretched condition if ever the 
 Lord were to leave you to be guided by your own intellects. 
 Thank God that we take care of you. Oh ! the wisdom 
 of God who made one class to do the thinking, while anoth- 
 er does the working! [.Shouts of laughter and applause.]. 
 He hoped they would now allov/ him to say Amen. 
 
 The foregoing supplies us with the most ample proof, the- 
 most indubitable evidence, that the slave is instructed to 
 believe that he owes a duty to his master as a part of Jiis- 
 religious creed, and if slavery is right, who v/ill undertake 
 to say such special religious instruction is wrong] If the 
 slave owes a duty, it is right to inform his mind in regard 
 to that duty, and to exhort him to its performance. A re- 
 ligion which tolerates and sanctions slavery, cannot con- 
 sistently with itself, teach the slave any duties, the per- 
 formance ot which will interfere or conflict with those he 
 owes to his master. It claims rights for the master, and 
 consequently may not teach duties which infringe upon, or 
 impair those rights. As Christ has said,«'ye cannot serve 
 two masters" so the slave if rightfully held, owes his first 
 and only duty to the man, wiio claims him as property, and 
 thus if he is rightfully held as a slave, he is rightfully 
 taught in the religious instruction which he receives, to 
 yield his obedience and duty where it is due. 
 
 Christianity teaches all men that they owe a duty to 
 God, to themselves, to parents, brothers, sisters, wives,. 
 children, to the v/idow and the fatherless, the poor and the 
 needy, to do to others as we would wish them to do to us. 
 The performance of these duties which Christianity en- 
 joins, evidently would interfere with those which the slave 
 owes to the master, and the master having the right (as 
 we have agreed to consider in this argument) to the slave,. 
 and his services, all else which interferes with the perfor- 
 
51 
 
 mance of the slave's duty to liim, undoabtediy must be 
 wrong. If this be not so, then there are no such things as 
 immutable principles of right and wrong, and rights clash 
 with rights, duties with duties, and discord rules trium= 
 phantly throughout the universe! It is agreed by all to 
 be the duty of those who profess to be the teachers of truth 
 aYid righteousness to discountenance every thing which 
 conflicts with the duties of individuals, and if the slave is 
 the property of the master, as Christianity iiiterferes with 
 the rights of the master, and may guide the slave contin- 
 ually into that which is contrary to the wish and will of 
 the master, then are the slaveholding professors of religion 
 justifiable, and to be praised and honored in their attempts 
 to discountenance the preaching of Christianity, and to 
 fasten the stigma of infidelity upon those who promulgate 
 its principles. I am happy to avail myself of the author- 
 ity of the 3Iethodist Episcopal Church in confirmation of 
 this view of the s-ubject. In the General Conference of 
 that church assembled in Cincinnati, O., 18G6, the follow- 
 ing proceedings were adopted with great unanimity of sen- 
 timent. 
 
 "Whereas great excitement has pervaded this country 
 on the subject of modern abolitionism, which is reported 
 to have been increased in this city recently, by the unjus- 
 tifiable conduct of two members of the General Conference 
 in lecturing upon, and in favor of that agitating topic ; 
 and whereas such a course on the part of any of its mem- 
 bers is calculated to bring upon this body the suspicion and 
 distrust of the communiiy, and misrepresent its sentiments 
 in regard to the point at issue ; — and whereas in this as- 
 pect of the case, a due regard for its own character, as 
 well as a just concern for the interests of the church con- 
 fided to its care, demand a full, decided, and unequivocal 
 expression of the views of the General Conference in the 
 premises. Therefore 
 
 Resolved^ — ^By the delegates of the Annual Conferences 
 in General Conference assembled, that they disapprove in 
 the most unqualified sense, the conduct of the tvv-o mem- 
 bers of the General Conference, who are reported to have 
 lectured in this city recently, upon and in favor of modern 
 abolitionism. 
 
 Resolvedy — By the delegates of the Annual Conferences 
 in General Conference assembled, — that they are decided- 
 ly opposed to modern abolitionism, and wholly disclaim 
 
52 
 
 any right, wish, or intention, to interfere in the civil and 
 political relation between master and slave, as it exists in 
 the slave holdins: states of this Union." 
 
 Accompanying these resolutions, as they went forth to 
 the world to "define the position" of the Methodist Epis- 
 copal church on this question, was a Pastoral Address to 
 the churches, which contains the followiing passages : 
 
 "These facts which are only mentioned here as a reason 
 for the friendly admonition which we wish to give you, 
 constrain us as your pastors, who are called to watch over 
 your souls, as they must give account, to exhort you to ab- 
 stain from all abolition movements and associations, and to 
 refrain from patronizing any of their publications, &c. 
 
 "From every view of the subject which we have been 
 able to take, and from the most calm and dispassionate sur- 
 vey of the whole ground, we have come to the conclusion, 
 that the only safe, scriptural, and prudent way for us, both 
 as ministers and people, to take, is wholly to refrain from 
 this agitating subject," &:c. 
 
 It will be seen in the action and expression of this con- 
 ference, and in the pastoral letter of the Bishops, there is 
 the solemn declaration that they have no right to inter- 
 fere, and consequently they condemn any action or course 
 which does interfere with, or impair the rights of the mas- 
 ter. Thus while the 3Iethodist Episcopal church refuses 
 to condemn slaveholdingas a sin, and rebuke him who prac- 
 tises it as a sinner, but fellowships him and acknowledges 
 his right to the slave as property; itmantains a consistent 
 character, and position on the question, and in declaring that 
 it has no right to interfere and impair the rights of the 
 master, it necessarily and specially condemns that which 
 does interfere and teach the slave duties conflicting with 
 those he owes to his master. Christianity does this, that 
 church sustains the right of the master, and wars upon 
 Christianity, for in teaching that slavery is right, the two 
 being opposed it is compelled to teach that Christianity is 
 wrong. 
 
 What is Christianity — its principles, and theMuties it 
 enjoins'? "Jesus said unto him. Thou shalt love^the Lord 
 thy God, with all thy heart, and with all thy soul, and with 
 all thy mind. This is the first and great commandment. 
 And the second is like unto it. Thou shalt love thy neigh- 
 bor as thyself; on these two commandments hang all the 
 law and the prophets." — Jlatthew xxii ; 37, 88, 39, and 
 
53 
 
 40, In these two commandments we discover but ona 
 principle laid down, and that is love. That which the 
 apostle says "worketh no ill to a neighbor, but is a fulfil- 
 ment of the law." But why is the second like unto the 
 first? We are required to love God supremely, but only 
 required to love our neighbors as ourselves. It is only by 
 learning that our neighbors are as ourselves, that we are 
 enabled'^to understand that the second commandment is 
 like unto the first. God is supreme in all liis attributes, 
 supreme in all his rights, therefore we are required to love 
 him suprem.ely. Our neighbors have the same attributes 
 as ourselves, the same rights, and hence we are required 
 to love them as ourselves. 
 
 We are to love God in accordance with his attributes and 
 rights, our neighbors in accordance with their attributes 
 and rights ; herein consists the likeness. Our neighbors 
 being as ourselves, are in every respect endowed by the 
 Creator with the same rights that we are endowed with. 
 Hence if I have a right to life, every other human being 
 has also. If I have a right to liberty, so has every other 
 person. If I have a right to pursue happiness others have 
 the same. If I have a right to worship God in accordance 
 with the dictates of my own conscience, so has every hu- 
 man soul. If I have a right to protect, support, and com- 
 fort my parents, wife, children, so have all others. If I 
 have a right to the products of my own labor, so has eve- 
 ry one else. But again, we cannot love God, witliout lov- 
 ing his ^tributes— at least such as are revealed to us. We 
 know some of his attributes to be creative power, justice, 
 mercy, benevolence. If we hate the works of his creative 
 power, we cannot love the power from which they proceed. 
 If we hate justice or mercy, we cannot love God, for these 
 are his attributes, and so with all of those by which he is 
 characterised. The apostle said we could only give evi- 
 dence of our love to God by evidence that we love our 
 brother. Hence if I hate justice I shall be opposed to it 
 and in favor of its moral opposite, injustice, and being op- 
 posed to the one, and in favor of the other, I shall be un- 
 just to my neighbor. The evidence of my love for, or ha- 
 tred of, justice! can be found only in my conduct towards my 
 fellow man. And so of my love for benevolence or its moral 
 opposite malevolence. My conduct towards others is the 
 criterion of my love for this, or any other attribute of 
 God, and as a consequence of my love to God, or of my 
 hatred of, and opposition to him. The Psalmist said^ "ye 
 
54 
 
 that love the Lord hate evil." If we love him we are in 
 favor of him, we are for him, and his attributes. If we 
 love evil we are opposed to its moral opposite, goodness ; 
 hate it, and thus in hating his attributes, hate God. — 
 Says the apostle, "love worketh no ill to a neighbor, but 
 is the fulfilment of the law." Love has a moral charac- 
 ter and a moral opposite ; hatred being the moral oppo- 
 site, it works ill to a neighbor, and is a violation of the 
 law. Hence that which works ill to another is a viola- 
 tion of the law. To work ill to a neighbor is to be op- 
 posed to him, to hate him ; he that doth tliis and says he 
 loves God, the apostle declares to be a liar. But the 
 question arises, what is it to work ill to another] We 
 have seen that our neighbors are as ourselves — that vve 
 are to be for, and in favor of their rights, as w^e are for 
 and in favor of our ow^n, to love them as vve love ourselves. 
 Hence Christianity requires that we shall not violate the 
 law of love, by striking down the rights of others, or by 
 any aggressions upon them. But beyond this negative 
 duty, it positively enjoins us to do something. The apos- 
 tle James says, "Pure religion and undefiled before God 
 and the Father is this, to visit the fatherless and the wid- 
 ows in their afHiction, and to keep ourselves unspotted from 
 the world." The sam.e authority says, "If a brother or 
 a sister be naked, and destitute of daily food, and one of 
 you say unto them, depart in peace, be ye warmed and 
 filled; notwithstanding ye give them not those things 
 needful for the body, w^hat doth it profit? Even ^o faith 
 without works is dead, being alone." And in the twenty 
 fifth chapter of Matthew Christ teaches us as follows: — 
 
 32. *'And before him shall be gathered all nations: and he 
 shall separate them one from another, as a shepherd divideth 
 his sheep from the goats: 
 
 33. "And he shall set the sheep on his right hand, but the 
 goafs on tiie ieft. 
 
 34. ''Thon shall the Kino- say unto them on his right hand, 
 Come, ye blessed of my Father, inherit the kingdom prepared 
 for you from the foundation of the world. 
 
 35. *'For I was an hungered, and ye gave me meat: I was 
 thirsty, and ye gave me drink : I was a stranger, and ye took 
 me in; 
 
 36. "Naked, and ye clothed me: I was sick, and ye visited 
 me : I was in prison, and ye came unto me. 
 
 37. "Then shall the righteous answer him, saying. Lord, when 
 saw we thee an hungered, and fed thee? or thirsty, and gave 
 ehes drink? 
 
55 
 
 58. "When saw wo tlioQ a stranger, and took thee in? or na- 
 ked, and clothod thee? 
 
 39. "Or when saw we thoo sick, or in prison and came unto 
 ihee? 
 
 40. "And the King shall answer and say unto ihein. Verily, 
 I say unto you, Inasmucli as ye iiavs done it unto one of tha 
 least of theso my brethren, ye have done it unto me. 
 
 41. "Then shall he say also unto them on the left hand, De- 
 part from me, ye cursed into everlasting fire, prepared for the 
 <iovil and h'.s angels.: 
 
 42. "x^orl was anhungered, and ye gave me no meat- I was 
 Jthirsty, and yc gave me no drink : 
 
 43. "I was a stranger, and ye took me not in: naked and ya 
 clothed mo not: sick and in prison and ye visited me not. 
 
 44. "Than shall they also answer him, saying Lord, when 
 saw we thee an hungered, or atliirst, or a stranger, or naked, 
 or sick, or in prison, and did not miriister unto thee? 
 
 45. "Then shall he answer them, saying. Verily, I say unto 
 you. Inasmuch as yc did it not to one of the least of these, y© 
 ^id it not to me.'' 
 
 Here we have enjoined apon us positive duties, which 
 we must perform in order to fuliill the lav/ of love, and 
 work no ill to another. If v/e refuse to aid those in afflic- 
 tion, but leave them to pine in want, to suffer, or to die 
 with disease, or from the aggressive injustice of others, 
 without rendering them the whole aid of which we are ca- 
 pable, we work ill to them: oppose them.; do not love them. 
 Again Jesussaid, "If ye love me, keep my commandments. 
 :If a man love me he will keep my words. He thatloveth 
 me not, kecpeth not my sayings, and the word which ye 
 hear is not mine, but the father's which sent me." And in 
 hie interview with the Lawyer, after relating to him the 
 parable of the good Bmaritan, his injuction to hi in was to 
 go and do as the Samaritan had done. lie tells us to "do jus- 
 tice, love mercy, and walk humbly u'ith God." " There- 
 fore wliatsoever ye would that men should do unto you, do ye 
 even so unto them, for this is the law and the prophets." 
 As we would have others, recognize, respect and regard our 
 rlgiit to life, to liberty, to the pursuit of happiness, so rec- 
 ognize, respect, and regard the right to life, to liberty, to 
 th3 pursuit of happiness of every other human soul. As 
 we would have regarded oar riglit to worship God in ac- 
 cordance v/ith our own consciences, to provide for the wel- 
 fare of ourselves and those naturally dependent upon us for 
 protection and comfort, our right to claim the aid and as- 
 sistance of others in our necessities, so regard the right of 
 all others to the same co-extensive, and co-ordinats with 
 i'ljr o'.vn^ 
 
$6 
 
 These duties are enjoined upon all alike. God, it is em- 
 phatically declared, is no respecter of persons. "Be ye 
 called of" no man master, for one is your master ; even 
 Christ, and all ye are brethren." " Call no man master." 
 "Neman can serve two masters." So far from giving 
 any countenance to wrong and violence, to any assault upon 
 the rights of others, Jesus taught, " But I say unto you 
 which hear, love your enemies, do good to them which 
 hate you. Bless them that curse you, and pray for them 
 which despitefully use you, and persecute you. Whosoev- 
 er shall smite thee on thy right cheek turn to him the oth- 
 er also I For if ye love them which love you what reward 
 have ye] donot even the publicans the same] " The x^postle 
 Peter illustrates our duty in this respect, by referring us to 
 the example of Christ himself, in subbmitting to wrong rath- 
 er than to employ wrong. • Just as we treat others, do we 
 teach them to treat us; if we do not respect their rights, 
 we teach them not to respect ours. 
 
 Christianity by thus inculcating that the slave hasequal 
 rights with the master, teaches that the master is outrag- 
 ing these rights, and thatin accordance with its principles 
 no man can be held as a slave. By teaching tlio slave that 
 ho is subject to the same duties as others, it teaches him 
 he cannot remain a slave, since his duties as such, and his 
 duties as a christian perpetually conflict. It forbids also, the 
 employment of the only means and measures which are ade- 
 quate to hold human beings in bondage. Slavery and Christi- 
 anity being thus demonstrably inconsistent, and incompati- 
 ble with each other, it is further demonstrated that which- 
 ever may be riglit, the other must be wrong. That the 
 Methodist E. Church does stand on the side of slavery 
 and therefore opposed to Christianity, its own acts testify. 
 The slave laws in their opposition to Christianity, proceed 
 upon the same principle. They assert the right of the 
 master, and are framed for the purpose of maintaining 
 them. The public sentiment which created these laws, 
 has been formed by, and is controlled by professors of relig- 
 ion. These laws are but an autlioritativc expression, of 
 public sentiment, those professors of religion assisted to 
 enact them, and aid in their execution. Charles T. Tor- 
 rey interfered with what tliese laws asserted to be the 
 rights of Mr. Heckrote of Baltimore, by doing to some 
 slaves as, had their circumstances been reversed, he would 
 have wished them to do to him. For his practical appli-r 
 cation of the golden rule, these laws executed by these 
 
57 
 
 professors, immuredhim within the walls of a penitentiary, 
 Thompson, Work, and Burr, violated no statute law 
 in antempting to assist some slaves to cross the Miss- 
 issippi, which they in reversed circumstances would have 
 desired done for them, but public sentiment did what there 
 was no law provided to do, and they too were consigned to 
 a dreary prison life. The laws of some of the States 
 provide severe penalties for the (crime,) of speaking or 
 writing against slavery. Louisiana has provided what 
 she conceives to be adequate penalties against those mas- 
 ters who practice "cruel punishment"upon their slaves, but 
 still heavier penalties does she impose upon those who re- 
 lieve a poor slave, chafed, and galled into perpetual misery 
 by the irons placed upon his person, as appears from the 
 following : 
 
 " If any person or persons &c. shall cut or break any iron 
 chain or collar, which any master of slaves should have used in 
 order to prevent the running away or escape of any such slave or 
 slaves, such person or persons so ofiending shall, on conviction, 
 &c., be fined not less than two hundred dollars, nor exceeding 
 one thousand dollars; and suffer imprisonment for a term not 
 exceeding two years, nor less than six months.'' Act of AS' 
 semhly of March 6. 1819 — pamphlet, page 64. 
 
 What the religion and the public sentiment is of that region 
 of our country where slaves are found on the soil, fellow- 
 shipped as it is by the religion and public sentiment of the 
 North, we will now proceed to show by a variety of testi- 
 mony. 
 
 In the triennial convention of the Baptists, held in 
 Philadelphia in 1844, Dr. Brisbane attempted to speak of 
 his repentance of the sin he had committed in once hold- 
 ing slaves. The slaveholders, and the northern professors 
 of a slaveholding religion, stung to the quick by this im- 
 plied censure of their own conduct, would not permit him 
 to proceed. 
 
 Miss Harriet Martineau the celebrated authoress trav- 
 eled throughout the Southern states, and remarks: 
 
 ^^{J{ the Presbyterian, as well as other clergy of the South, 
 some are even planters, superintending the toils of their slaves, 
 and making purchases, or effecting sales in the slave-markets, 
 during the week, and preaching on Sundays whatever they can 
 devise that is least contradictory to their daily practice. I 
 watched closely the preaching in the South — that of all denom- 
 inations — to see what could be made of Christianity, "the 
 highest fact in the Rights of Man,'' in such a region. I found 
 the stricter religionists preaching reward and punishment in 
 •onnection with modes of belief, and hatred to the Catholics. 1 
 3* 
 
53 
 
 f<»ttn(.l ihe move philosophical preaching for or againat materi- 
 alism, and diverging to phrenology. I found tho more quiet 
 and "gentlemanly'' preaching harmless abstractions, — the four 
 seasons, the attributes of the Deity, prosperity and adversity, 
 &c. I heard one clergyman who always goes out of the room 
 when the subject of negro emancipation is mentioned, or 
 when slavery is found fault with, preach in a southern city 
 against following a multitude to do evil. I heard one noble 
 religious discourse from the Rov. Joel Parker, a Presbyterian 
 clergyman, of New Orleans; but except that one, I never hoard 
 any available reference made to the grand truths of religion, 
 or principles of morals. The great principles which regard 
 the three relations to God, man, and self, — striving after per- 
 fection, mutual justice and charity, and christian liberty, — 
 were never touched upon. Meantime, the clergy wore proten- 
 ding to find express sanctions of slavery in the Bible; and put- 
 ting words to this purpose into the mouths of public men, who 
 do not profess to remember the existence of the Bible in any 
 other connection. The clergy were boasting at public meet- 
 ings that there was not a periodical south of the Potomac 
 which did not advocate slavery; and some were even setting 
 up a magazine, whose "fundamental principle is, that man 
 ought to be the property of man." The clergy, who were to 
 be sent as delegates to the General Assembly, were receiving 
 instructions to leave the room, if the subject of slavery was 
 mentioned; and to propose the cossation^^of tho practice of 
 praying for slaves." 
 
 This same Rev. Joel Parker of whom she speaks, when 
 on a visit to New England, preached about tlie sins of the 
 South. Information of this reached New Orleans before 
 his return, and when he landed upon the wharves of that 
 city, he was[^'met by an infuriated mob, which compelled 
 him, in order to save his life, to retract the obnoxious sen- 
 timents, and to apologise for what he had said. Since 
 then lie has been recreant to every principle of justice and 
 humanity. 
 
 The Rev. Amos Dresser writes: 
 
 "On my return from Nashville in 1835, I called on tho Rev. 
 J. W. Hall of Gallatin, thirty miles from Nashville, and shall 
 not soon forget tho kindness shown me by himself and family. 
 In speaking of the moral desolation of the country, he gave it 
 as his opinion, that if slavery continued five years longer, there 
 would not be found a devoted minister of the Gospel in all tho 
 south; and added, 'If I should preach the whole truth to my 
 people, I could not stay with them three months." 
 
 MmOS Dr.ESSER. 
 
 Mr. Hall has since that period become converted to 
 slavery, Religion and in the midst of the Abolitionists of 
 
Davton Ohio lie fe<ide^sly preaches ng=ainst their "«-|J^"e» 
 and nlintains the interest and rights oi the slaveholder. 
 Amos Dresser v.as apprekended in Nashville, Tenn. on sus 
 
 anc© 
 
 Amos Uresser was nppiciici.-^v-w ... ^.---- at- -,1 
 
 bare back. He says, . , -pt.,->ppfabilitv 
 
 "Among my triers, was a great portion ot ^^f^/^^^^^^^^.g 
 of Nashviflc. NTearlv half of the whole "^l^^^f/^ P^^^^^f,^ ^He 
 t'hris'ianitv the reputed stav of the Church, supporteis ol me 
 Chns.ianit), '"^ repu .,,„ form of tract and missionary Soci- 
 cause of benevolence in tlie lorm oi ^la^ most of the 
 
 rties and Sabbath Schools, several membet., and ^ ^os /)t tne 
 
 body and shed blood of our blcssod J^aviour. (••••} 
 
 The Editor of the Georgia P^^^^^^^' .\P^^^^,^:e^ 
 religion, said that Dresser ought to have ^/^^^ ^ange^^^ 
 high as Haman and left there to rot upon f^^ g;f ^f "^;^;| 
 the wind whistled through his hones. And added the cr> 
 If the whole South should he, death, instant death, to th« 
 AholitioRist wherever he IS caught. tn the edi- 
 
 Rec. Thomas S. Witherspoon ot Alabiuna, to .he ecli 
 torof "The Emancipator.-' 
 
 -When the tardy process of tho law is too long in redressing 
 onr grievances' we^of the South have adopted ^^o sm"-ary 
 :i^y of Jucl^e Lynch^and T^^^y J ,1 -j^^^^jr J^ NorJ:^ 
 Nvholosome and salutary remedies tor Y'^^^^^y^/.. ^. friend, 
 r.nnticism that can be applied and "-^^^^^T^i :;^,^ uld feel 
 
 Po ^mac, and I cannlt pron.iso you that their late wi be le. 
 UranHaman's. Then iTeware how you |oad an m.^uUed, but 
 magnanimous people to deeds of desperation. 
 
 William S. Plummer, D. D. Virginia: 
 
 TTo the Chairman of a Committe ot Correspondence, 
 appointed hv the citizens of Richmond to oppose the pro- 
 gress of anti-slavery principles atthebouth.] 
 
 "1 have earefullv watched this matter from its earlest exist- 
 ence, and every thing I have seen and heard of its character, 
 both from its pltrons^and its enemies, hps confirmed me be- 
 vend repentance, in fne belief that ^et the charactei- of Abo 
 itianists be what it may in the sight "f the Judge of all the 
 earth, thi. is the most meddlesome, ^-^^^^^'^ll^^n^^^ 
 
 and wicked excit'jnK.nt I evsr saw. I am 
 
good hood torJi1)^^a/ot iT'T'r"-^ '"^ '^^>' ^^'^^^ ^^^-^^ 
 
 ^\ uh sentiments of groat ro,',,.ci, I remain youre, &o. 
 Rev. Robert N. Anderson Virginia- ''''"' ""■ '''■"'''"- 
 
 wi'tVin ,h'"r ^''■''f-°l\':! "'» Presbyterian Congregation. 
 «it.iin the bounds of U est Hanove^ Presbytery:— 
 
 tnta-lr" ^P™'"-;'"8 6'="5(i mooting ofourPreahvIery, I drsii-n 
 U,e f ^flJvTri ^b";? -' P"5 of ?c3o),nio„s on'.beU ociff 
 a str^n , of / , • ^""^l^ ^^PP-i": i»nd also a preamble and 
 
 to the hyuod, the ablest elder it has. The times— el vunrn 
 
 cat.d, .nc .o.. to ^he public to dispose of him in other respects, 
 \ our afiectionate brother in the Lord. 
 „,, , . ^ Robert N. A.xdessox." 
 
 The plain Engjisbj of this is, if there be a minister 
 
 an^ong us tainted uiih tho principles of Christianity JeJ 
 
him be ferreted out. &c., and left to the public to haNg or 
 burn as suits it best. 
 
 "'Abolition editors in slave States will not dare to avow their 
 opinions. It would be instant death to them.' — Missouri Ar- 
 gus." 
 
 Prophecy, verrified in the instance of Gardner of Virgi- 
 nia and more recently in that of John Hampden Pleas- 
 ants. 
 
 Cassius M. Clay traced Slavery in its history through- 
 out all ages and nations, and came to the conclusion that 
 American Slavery was pre-eminent in attrocity. Restat- 
 ed that the murder of slaves went unpunished in Ken- 
 tucky, and added, "The bells of seven churches weekly 
 toll in my ears till I am deaf with the sound, calling up 
 the people to the worship of the ever-living and omnipo- 
 tent God. No rakish Jupiter, nor drunken Bacchus, nor 
 prostituted Venus, nor obscene and hideous Pan, rules the 
 consciences of the illuminated people of this city and state. 
 Yet these scenes, which would have added fresh infamy 
 to Babylon, and wrested the palm of reckless cruelty from 
 Nero's bon-fire, liome, have been enacted, 7iot in a coymer. 
 And the sentinels of Him, 'whose arm is not shortened,' 
 from the watch towers of Israel, have not ceased to cry out, 
 "all is well."' This was spoken in a Slave State, and C, 
 M. Clay for publishing his sentiments there and assailing 
 the institution of Slavery, was mobbed by the gentlemen 
 of Kentucky, and in all human probability his life was 
 alons saved from the ruthless violence of that mob by a 
 severe, and wliat was then supposed to be a fatal sickness. 
 
 •''We can assuro the Bostonians, one and all, who have em- 
 barked in th:- nefarious scheme of abolishing Slavery at the 
 South, that lashes will hereafter be spared the backs of their 
 emisarics. Lrt them send out their men to Louisiana; they 
 will never return to tell their suffering, but they shall expiate 
 the crime of interfering in our domestic institutions by being 
 BURNED AT THE STAKE.' — Ncw Orleans True American. 
 
 "The Charleston Courier, 11th August, 1835, declared that 
 'the gallows and the stake' awaited the Abolitionists who should 
 dare to 'appear in person timong us.' 
 
 " 'Let us declare through the public journals of our country, 
 that the question of Slavery is not and shall not be open to dis- 
 cussion; that the system is too deep-rooted among us, and must 
 remain for ever; that the very moment any private individual 
 attempts to lecture us upon its evils and immorality, and the 
 necessity of putting means in operation to secure us from them, 
 
in the same moni'eiu his tongue sliall bo cut out and cast upcn 
 the dung-hill.' — Columbia (S. C ) Tellescope, 
 
 While on the Alabama circuit, I spent the Sabhatli with an 
 old circuit preacher, wiio was also a doctor living near "tha 
 Horse-shoe," celebrated as Gen. Jackson's battle ground. On 
 Monday morning early he was reading "Pope's Messiah" to 
 me, when his wife called him out. I glanced my eye out of 
 the window and saw a slave man standing by, and they consult- 
 ing ever him. Presently the doctor took a raw-hide from un- 
 der his coat and began to cut up the half naked back oftho 
 slave. I saw six or seven inches of the skin turn up perfectly 
 white at every stroke, until the whole back was red with gore. 
 The lacerated man cried out some at first; but at every blow 
 the doctor cried **WonH7je hush.' Won't ye hushJ'^ till the slave 
 finally stood still and groaned. As soon as he had done, the 
 doctor came in panting, almost out of breath, and addressing 
 me said, ^^Won-i you go to prayer witJi us si/-?'' I fell upon my 
 knees and prayed, but what I said I knew not. When I came 
 out, tlie poor creature had crept up and knelt by the door dur- 
 ing prayer and his back was a gore of blood quite to his heels. 
 
 Rev. J. Boucher. 
 
 The person in Oberlin, Ohio, to whom the following let- 
 ter was addressed, has liberated 150 slaves ond prefers en- 
 during honest poverty to revelling in ill-gotten gains, 
 
 SlaveholdingCiirlstiamty — TO THE Life. — It may 
 strike some minds that the following letter must be a bur- 
 lesque. For the sake of such it may be important to say 
 that its genuineness is beyond question. The individual 
 to whom the letter was addressed is here, is well known, 
 and is himself well acquainted witli the writer. We have 
 all the names in flill; but suppose it better to give the pub- 
 lic only the initials. The letter may therefore be read as 
 a veritable portraiture of at least one of the forms of a 
 slave holding Chnstiamiy.— Oberlin Evangelist. 
 
 E- , Georgia, Septenjber 4, 1845. 
 
 Dear Sir: 
 
 I take up my pen to write to you once more, though 
 it is not I that write, but the Lord that writeth through 
 me. Permit me to inform you that since I wrote to you 
 last, I have come out and embraced the religion of the liord 
 Jesus Christ, and am now living in the glorious light and 
 liberty of the children of God. We have had quite an in- 
 teresting church meeting here this week in relation to 
 
 Deacon H — -— ^-. It was thought by many that he 
 
 would be disfellowshipped, but finally his case was set forth 
 in such a vivid light by the influential members of the 
 Church, our pastor nmong the rest, he was honorably dis- 
 
e^ 
 
 charged. For fear you will think the case worse than it 
 really is, I will just state the facts, (although you are such 
 an abolitionist, I suppose you will think it bad enough as 
 it is ) The Deacon had an old slave, that had been in the 
 habit of running away, but had always been caught, until 
 finally about two weeks ago, he made another attempt.— 
 
 No sooner was the old thing missing, than cousin H -■ 
 
 borrowed neighbor P s hounds and started in search 
 
 of him. He had not proceeded far in the woods before he 
 found the old man perched upon the limb of a l^rgeUee 
 He ordered him several times to come down, but the old 
 man who was as stubborn as an ass, st.ll mamtained h 
 Dosition. The Deacon then becoming excited, hied his 
 gun at him. The ball passed through his ankle and man- 
 gled it in such a manner that it mortified and ho died.-- 
 ButasI have before stated, our good Pastor (may tie 
 Lord bless his soul) held forth for ^h^ J^stifica ion o^^^^^^^^^^ 
 Deacon in such a vivid and heaven approving style that e 
 was discharged upon the ground that he had a right to do 
 what he pleased with his own property, -a judgment which 
 would have been passed by any righteous man loui^ un- 
 cle J buried his youngest child last week. \our 
 
 cousin W thought some of studying at Oberlin, bu 
 
 t isTuch un abolitio"n hole I ^^-^f^faW sS'laVe 
 
 ':?! £ to' • shall make profit on fhem, for I under- 
 «tVnd that the Orleans market is quite good now. I expect 
 to ^end them down as soon as- my driver recovers; for in 
 flor.ino- onTof my old slaves the other day, he received a 
 ve?; se'vere wound from him, he having struck n."' with 
 his hoe, whereupon the driver instantly drew his pistol 
 f oni his pocket and shot him dead upon the spot a fate 
 I 1 L iM«tW meritrd. From his extreme age (being 
 ;;'Lh'; 80 fearJoW) 1 consider his death a gain und not a 
 
 '"'iVyo'JIr'last you spoke of visiting us next year If you 
 CO rne T pray you to lenve your aboiition.sm behind, and 
 how you? efra .nan. It is now time to go to prayer meet- 
 ing, and I must close. My wife Joms me ,n lore t^o you. 
 
 Nothwithslandi^g such is the '°^^P^'\l\l:ZeA% 
 vilest of the vile, the most degraded of the degraded, 
 o/ritincrto editor of Zions Uatchman, 
 
 'mS\e^. George W. I.anghorne, of ^orth Carohn.. 
 
 BUVS : 
 
64 
 
 *' I, sir would as soon be found in the ranks of a bandit 
 
 adiu"o?r"'r l"''' ^'^'^'-^-TaPPan and his wanton t 
 adjutors. ^othlng is more appalling to my feelino-g as a 
 
 Lrrr s7, '' ""' P""^'P^^^ ^^ a^Christinand ° /.y 
 ofl^rth'l^rV^ ''^°''' ^' speaks as the wanton co-adjutors 
 
 domestic ifissions as pub] sLdln'','hf °^ '^' ^""^ "^ 
 Presbytery of Geor^i^ • thJ »„f <• ? '"emonal of the 
 
 sernbl]; oAfe OlS'Iih^o" P el Tte^r af c'h?,rc^'"r^' ^^• 
 of the .\evv School, which declared tb^t u ' ^K° "■*' 
 
 edification of the cliurc , Tn n, ' " '''"'' "°' <^°' "i^ 
 
 of its disapprobL on 'if'sla'^e'rV"! 'r'"'"'°", ^^^^^^'^^ 
 
 liSiiili 
 
 Resolved, — 
 
 of the church, to th7sLverofthe tmr' ^"' 'u' ''"' ^"'"^^ 
 of our common countrv," X ^^"'^' '"^ to the con.ti 
 
 tution 
 
The New York Annual Conferrence 
 
 Resolved, — 
 
 "1. That this Conference fully concur in the advice of ih^5 
 late General Conference, as expressed in their Pastoral Ad- 
 dress. 
 
 "2. That we disapprove of the members of this Conference 
 patronizing or in any way giving countenance to a paper call- 
 ed Zion's Watchman," because in our opinion, it tends to dis- 
 turb the peace and harmony of the body, by sowing dissension 
 in the church." 
 
 Resolved, — 
 
 "3. That although we could not condemn any man, or with- 
 hold our suffrages from him on account of his opinions merely, 
 in reference to the subject of abolitionism, yet we are decidedly 
 of the opinion that none ought to be elected to the oflico of doa 
 con or elder in our church, unless ho give a pledge to the Con- 
 ference, that he will refrain from agitating the church with dis- 
 cussions on this subject." 
 
 The countenance given to mobs, the cpitiiets of infidel, 
 and fanatic, which are bestowed upon aboltionists, tlie in- 
 veterate and violent hostility to their doctrines, the shut- 
 ting against them of the meeting houses of all denomina- 
 tions including those professed abolitionists the Quakers, 
 preventing them as far as practicable from being heard in 
 behalf of the slave. 
 
 Those which open their doors on these occasions give 
 evidence they are willing the subject shall be discussed ; 
 that the truth shall be sought for ; tiie people informed up- 
 on their duties in relation to it. Tiioso which close their 
 doors, and thus, and by other measures, excite opposition 
 to the abolitionists, go as far as they have power. They 
 cannot induce the populace to hang those who preach de- 
 liverance to the captive, on the nearest tree, as do the 
 priests and professors at the South, nor to crucify them as 
 was done to the great emancipator in a long past century, 
 yet in going as far as they do, they give evidence that only 
 a want of power prevents them from proceeding that much 
 further. In closing the doors of their houses for ])ublic 
 meeting, against one who preaches deliverance to the cap- 
 tive, they testify that they would hinder him from doing 
 the same in the streets, the woods, the fields, iiad they the 
 ability so to do. Those w^ho use the weapons of the moral 
 assassin, or countenance and encourage others to use them, 
 in slanders upon the character of those who teach the great 
 fundd mental principles of Christianity, namely, love to God, 
 and love to man, would assault, and encouroge others to 
 
€6 
 
 a.'^sault their lives, if they dared so to do. They go asfcLr as 
 public sentiment permits them, to encoiirag-e and sustain 
 slavery, and the reason they do not proceed to the extrem- 
 ities which are permitted South, is only because they have 
 not the courage to attempt it, not from want of will. 
 
 The Episcopal Methodists have brought about some 
 kind of a division in their Association, They have now 
 the *'3L E. church South," and the "31. E. church."— 
 This last includes the Baltimore Conference, Slaveholding- 
 Maryland and a part of Slaveholding Virginia, besides 
 slaveholding members scattered throughout the northern 
 States. Tiie members commune with slaveholders, and 
 with those who legalize slavery, or in other words, au- 
 thorise, empower and assist the slave claimant to drive his 
 victim to unremunerated toil, and to punish even to the ex- 
 tent of taking life if he refuses. To scatter families by an 
 endless separation, pollute the daughter, brutalize the son, 
 and to teach their slaves a religion more degrading and 
 idolatrous than heathenism. It takes essentially and in 
 fact the same ground as the Southern church, that it is 
 neither sin to hold a man in bondage, sell him, separate 
 iiim from a wife or family, compel him to pass his dyas in 
 brutal ignorance, or authorise the whole of this by making 
 illegal. 
 
 Thus we discover that the 31. E. Church member stands 
 side by side with the southern professors of a slaveholding 
 religion, and his religion is identical with theirs. Be- 
 cause Christianity wars against slavery, this church wars 
 against Christianity. Allusion has already been made to 
 tiie action of its conference in 18o6, and to the resolution 
 of the Ohio and New York conferences, its closing its 
 meeting houses, and preventing its preachers from speak- 
 ing against slavery, and its manifesting a violent hostility 
 to abolitionists. But again, the church is disciplinary in 
 its organization, it has its established standard of morali- 
 ty, and profes.ses to condemn sin, or a violation of that 
 standard of morals, rebuke the sinner and disfellowsliip 
 him, unless he ran be brought to repentance. As far as I 
 have any knowledge of its proceedings it lives and acts up 
 to the standard of morals which it has establisljed, all 
 those open and known acts recognised by it as sins, it con- 
 demns- If a member is known to steal a chicken, or 
 speaks disrespectful of tiie disciidine, he becomes obnox- 
 ious to church censure, these acts are regarded as sins, and 
 condemned as such, hence those open and known acts 
 
67 
 
 which are not condsmned as sins, are net regarded by the 
 church as sins. To legalize the foul system of slavery, to 
 send the armed soldier to the south to crush the slave, or 
 to drive the slave to unpaid toil, are not regarded or con- 
 demned as sinful actions. The person commiting these 
 acts, is not rebuked as a sinner, hence the church affirms 
 that these acts are not sins or it would condemn them as 
 such, as it professes to condemn all open and known acts 
 that are sinful, (verily this is straining at a gnat and swal- 
 lowing a camel.) Every act has a moral character, is 
 either°right or wrong, that which is right, has the Divine 
 sanctionr if slaveholding is not sinful, it is right and 
 has the Divine sanction. Here then is the position ot 
 the M. E. Church on the slave question. And as slave- 
 holding is not codemned as a sin by this church, it 
 could not consistently with this fact and its professions 
 as a church disciplinary in its character, condemning 
 Bin, admit slaveholding to bo a sin. >Should it make 
 this admission it would stand before the %vorld as ma- 
 king, according to its own admissions, a false profession ; 
 professing to condemn sin, yet passing over what it ad- 
 mits to be a sin, without condentning it. And here is 
 precisely where the member of that church stands, who 
 declares slaveholding to bo sinful. He ns a church mem- 
 ber, says, by his position, by his acts, by the language 
 of his life, that slaveholding is right, an institution of 
 God. He as a church member professes to condemn 
 Bin, and claims the M. E. Church to be a christian 
 body, condemning sin, and claiming a christian charac- 
 ter for himself, he goes before the world declaimma: 
 atrainst slavery as a gross sin, when he knows that as 
 a'church member in the church, while professing to con- 
 demn sin, he does not condemn this one, that the 
 church for which he claims a christian character, while 
 it professes to condemn sin, does hot condemn tins one, 
 or this "sum of all villanies," and the man standing in 
 this position, if he is unable to discover liis inconsis- 
 tency, has not sufficient ability to be a hypocrite. 
 
 The General Conference in 1844, refused to admit 
 slaveholdino- to be sinful, and thus mantained its con- 
 sistency on'this point. But all of those churches which 
 are disciplinary, have a standard of morality, and pro- 
 fess to condenm sin, rebuke the sinner, and disiellow- 
 ship him, unless he can be brougiit to repentence, that 
 have admitted or declared slaveholding to be sinful, yet 
 
6S 
 
 pass over the Bin of slaveholding', or of legalizing slave- 
 ry without condemnation, occupy on this point the same 
 inconsistent position as does the M. E. Church member, 
 who remains a member of that church and admits slave- 
 holding to be sinful. No truth can be more plain than 
 the following. If an act is wrong, then it is wrong to 
 sanction, authorise, or empower another to commit that 
 act. The man who legalizes slavery, sanctions, author- 
 izes and empowers the slave claimant to hold his slave, 
 is involved in all the guilt of slavery as it is. If the 
 character of God is known by his attributes, then from 
 the developements in this little work it will be easy for 
 the reader to form some adequate idea of the character 
 of that God, who is worshipped by the professors of a 
 slaveholding religion in America, that God v/ho is wor- 
 shipped by those sects, which have been shown to wage 
 a warfare upon Christianity. Slavery is a compound of 
 injustice, passion, avarice, revenge, malevolence, cruelty, 
 lust, falsehood, and every thing that is vile and odious; 
 these qualities are the attributes of their God, the moral 
 opposites of the attributes of the overliving and omnipo- 
 tent God. For Christianity teaches us that his attributes 
 are such as justice, right, truth, benevolence, mercy and 
 purity. It v/ould be morally impossible for those who 
 uphold and practice slaveholding, and who make false 
 professions to worship a God of justice, truth, benevo- 
 lence, and mercy, but all such, while they continue to 
 bow down and worship the bloody moloch of slavery 
 and serve him, must and will war against the attributes 
 of the overliving God. 
 
 Header is this your practice, is this your position, do 
 you belong to any one of these anti -christian slavehold- 
 ing churches, do you continue a voluntary member of a 
 government that crushes the slave. Then let me implore 
 you to cease your warfare upon truth, and the right, and 
 to abandon your disgraceful, guilty and inglorious con- 
 nections, to withhold your support from the system of 
 slaveliolding, to keep not the company of miscreants, so 
 as to give a sanction to their evil deeds, but in the 
 light and in the power of truth, be free and stand up a 
 man. 
 
 You may treat the subject as an unimportant one, one 
 that may lightly be passed over while you feel that 
 others are its victims, not yourselves ; but the time will 
 come, when the violated laws of Deity, will be vindi- 
 
69 
 
 cated— when the dark red clouds of muttering: wrath, 
 now filling the horizon, will burst upon your guilty 
 heads-when glittering swords, grasped by red arms of 
 V ngeance flafhing athwart the angry sky, ^f jf^- 
 you from your wicked slumber, to a sense of the im- 
 pendincr ruin-when the chalice you have proffered to 
 others Tips, will be returned to your own, and you comp3lled 
 to d ilk the bitter draught, draining it to its very dregs; 
 a'ld when this despotism, you have nurtured and estab- 
 li hed, will seize upon yourself as its victim or track 
 vou upon your path, clutching at your heels to drag you 
 down to the lowest depths of torment and perdition; and 
 althoucrh you may have stultified your intellects blunt- 
 ed your nforal pe/ceptions, disabled yoursef from discrim- 
 inatincr between right and wrong, though you may have 
 PvHncrtiished the liMit of reason and enveloped the light 
 :fSttl^r thick clouds of doubt and darkness yet 
 ?hon the truth like lightning from a dark cloud, will flash 
 upon your mi'nd, and ^as plainly as though ^ were ^^^lt 
 ten with the blaze of a sunbeam, you may read the fear- 
 fd nTn you have brought upon yourself, the mighty ruin 
 you have wrought upon the nation. 
 
 "Up thon,in Freedom's manly part. 
 
 From gray-beard eld to fiery youth, 
 And on the nation's naked heart ^ 
 Scatter the livino- couls of Truth . 
 Up—while ye slumber, deeper yet _ ^ 
 The shadow of our fame is growing • 
 Up— wliilc ve pause, our sun mav set^ 
 In blood around our altars flowing . 
 Oh 1 rouse ye, ere the siorm comes forth— 
 
 The oathered wrath of God and man— 
 Liko thlit which wasted Egypt's earth, 
 
 When hail and fire above it ran. 
 Hear ye no warning's in the air . 
 
 Feci ye no earthquake underneath i 
 Up— up— why will ye slumber whcro 
 The sleeper only wakes in death f 
 The following is appended to a Narrative of the 
 life of Frederick Douglass, an American Slave, written 
 byhimself. And no one is better qualified to describe the 
 cha acter of the Slaveholding Religion of America t an 
 Mr. Douglass, who was for years a victim of this helish 
 System: . , 
 
 Mr. Dougla.s says : -What I have said respecting and 
 
70 
 
 necess.ty to be the enerny of the other. I )o ve the pure 
 peaceable, and impartial Christianity of Christ • I there' 
 tore hate the corrupt, slaveholding-, wo.netwhi, pinT 
 cadle-pundenno; partial and hypocri ical CI, is ianUv ff 
 
 cetfuUne f^^Ty 'X" """l"" --°". ^ut the 1 t'de 
 eeittul one, for calling the religion of this land Christian!. 
 
 of'a I ft 7™ '5 '! ""= '=''"^" "f"" misnomers.U e bo We 
 of all frauds, and the grossest of all libels. Kever was 
 
 show, together with the horrible incon.^istencies whirh 
 
 and claims to bo a minister of the meek and lo ™y . es,,/ 
 show me the .ay of^ltfe^, irdthe"Athrft/lvTti™n'"^'He 
 
 fix:!' t,- i^ifadV^ti'TpSty" ^r -r^r^^^ 
 
 n a religions duty to read the Bible^den es m ?he™ !l,rof 
 
 s'rr'S d-it^-^^rife^'hi ^H e "' ~' 
 
 against theft, and the adultereragainst adt ItLrv "w^h '"^ 
 
n 
 
 ter. Revivals of religion and revivals in the slave-tfad^^* 
 go hand in hand together. The slave prison and the 
 church stand near each other. The clanking of fetters 
 and the rattling of chains in the prison, and the pious 
 psalm and solemn prayer in the church, may be heard at 
 the same time. The dealers in the bodies and souls ot 
 men, erect their stand in the presence of the pulpit, and 
 they mutually help each other. The dealer gives his 
 blood-stained gold to support the pulpit, and the pulpit, in 
 return, covers his infernal business with the garbol Chris-^ 
 tianity. Here we have religion and robbery the allies of 
 each other — devils dressed in angels' robes, and hell pre- 
 senting the semblence of paradise. 
 
 "Just God! and theso are they, 
 
 Who minister at tliinc altar, God of right! 
 
 Men who their Jiandg, with prayer and blessing, lay- 
 On Israel's ark of light. 
 
 "What: preach and kidnap men? 
 
 Give thanks, and rob thy own afflicted poor? 
 Talk of thy glorious liberty, and then 
 
 Bolt hard tho captive's door? 
 
 The Christianity of America is a Christianity ofwhos0 
 votaries it may be as truly said, as it was of the ancient 
 gcribes and Pliarasees, " They bind heavy burdens, and 
 grievous to ' be borne, and lay them on men's shoulders, 
 but they themselves will not move them with one of their 
 
 fingers. All their works they do for to be seen of men. = 
 
 They love the uppermost rooms at feasts, and the chief 
 scats in the synagogues, * * * * and to be called of men. 
 
 Rabbi, Rabbi!! But woe unto you, scribes and Phara- 
 
 jgees, hypocrites ! for ye shut up the kingdom of heaven 
 against men ; for ye neither go in yourselves, neither suf- 
 fer ye them that are entering to go in. Ye devour widow's 
 houses, and for a pretence make long prayers ; therefore' 
 ye sholl receive the greater danination. Ye compass sea and 
 land to make one proselyte, and when he is made, ye make 
 
 liim'~tw^ofold more the child of hell than* yourselves. 
 
 Wj unto you, scribes and Pharasees, hypocrites! for ye 
 pay tithe of mint, and anise, and cummin, and have omit- 
 ted the weightier matters of the law, judgment, mercy, 
 and faith ; these ouo'ht ye to have done, and not to leave 
 the other utidone. Ye blind guides ! which strain at a gnat 
 and swallow a camel. Woe unto you scribes and Phara- 
 sees, hypocrites ! for ye make clean the outside of the cu-p- 
 
14, 
 
 and of the platter; bitt within, they are full of extortic 
 
 and excess. -Woa unto you scribes and Pharasees, hyj 
 
 ocrites ! for ye are like unto whited sepulchres, which ii 
 deed appear beautiful outward, but are within full of dec 
 men's bones and of all uncleaness. Even so ye also ou 
 wardly appear righteous unto men, but within ye are full ( 
 hypocrisy and inquity. 
 
 Dark and terrible as is this picture, I hold it to I 
 strictly true of the overwhelming mass of professed Chrii 
 tians in America* They strain at a gnat, and swallow 
 camel. Could any thing be more true ofour churches? The 
 would be shocked at the proposition of fellowshipping 
 sheep-siQBXex ; and at the same time they hug to their con 
 munion a ma7«-stealor, and brand me with being an infide 
 if I find fault with them for it. They attend with Phar 
 saical strictness to the outward forms of religion, and s 
 the same time neglect the weightier matters of law, judg 
 ment, mercy and faith. They are always ready to sac 
 rifice, but seldom to show mercy. They are they who ar 
 represented as professing to love God whom they have nc 
 seen, whilst they hate their brother whom they have seer 
 They love the heathen on the other side of the globe.- 
 They can pray for him, pay money to have the Bible pu 
 into his hand, and missionaries to instruct him; whil 
 they despise and totally neglect the heathen at their ow 
 doors. 
 
 Such is, very briefly, my view of the religion of thi 
 land ; and to avoid any misunderstanding, growing out c 
 the use of general terms, I mean by the religion of thi 
 land, that which is revealed in the words, deeds and actions 
 of those bodies, north and south, calling themselves Chris 
 tian churches, and yet in union with slaveholders. It i 
 against religion, as presented by these bodies, that I hav 
 felt it my duty to testify." 
 
 ADVERTISEMENT. 
 
 It is the intention of the author to continue to publish new editions of thi 
 work as the materials for further developements of a slave-holding religio 
 present themselves. 
 
 Sold in Cincinnati at H. S. Gilmore's High School on Hamson Street t 
 Mr. Spencer. 
 
 jM IlarvevsburEh, Warren Co. by V. Nicholson. 
 
 At Columbus by W. W. Pollard. 
 
 At Salem Columbiana Co. at the office of the Anti-slavery Bugle, li 
 J. Elizabeth Jones, and by the anti-slavery Lecturers and Agents. Pric 
 S6, CO per hundred, 12^rts. single. 
 
 54 W 
 

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