Discussion on American Slavery

"Who would credit it, that in these years of revivals and benevolent effort, in this Christian Republic, there are over TWO MILLIONS of human beings in the condition of HEATHEN, and in some respects in a worse condition. From long continued and close observation, we believe that their moral and religious condition is such, that they may justly be considered the HEATHEN of this Christian country, and will bear comparison with heathen in any country of the world. The negroes are destitute of the gospel, and EVER WILL BE UNDER THE PRESENT STATE OF THINGS. In the vast field extending from an entire State beyond the Potomac, to the Sabine River, and from the Atlantic to the Ohio, there are to the best of our knowledge, not TWELVE men exclusively devoted to the religious instruction of the negroes. In the present state of feeling in the South, a ministry of their own color could neither be obtained NOR TOLERATED."

Again: what says a writer in a recent number of the Charleston, South Carolina, Observer?

"Let us establish missionaries among our negroes, who, in view of religious knowledge, are as debasingly ignorant as any one on the coast of Africa; for I hazard the assertion, that throughout the bounds of our Synod, there are at least one hundred thousand slaves, speaking the same language as ourselves, who never HEARD of the plan of salvation by a Redeemer."

A writer in the Western Luminary, a respectable religious paper in Lexington, Kentucky, says,

"I proclaim it abroad to the Christian world, that heathenism is as real in the slave States as it is in the South Sea Islands, and that our negroes are as justly objects of attention to the American and other Boards of Foreign Missions, as the Indians of the Western wilds. What is it constitutes heathenism? Is it to be destitute of a knowledge of God; of his holy word; never to have heard scarcely a sentence of it read through life; to know little or nothing of the history, character, instruction and mission of Jesus Christ; to be almost totally devoid of moral knowledge and feeling, of sentiments of probity, truth and chastity? If this constitutes heathenism, then are there thousands, millions, of heathen in our beloved land. There is one topic to which I will allude, which will serve to establish the heathenism of this population. I allude to the universal licentiousness which prevails. It may be said emphatically, that chastity is no virtue among them; that its violation neither injures female character in their own estimation, or that of their master or mistress. No instruction is ever given; no censure pronounced. I speak not of the world; I speak of Christian families generally."

Again: I give the words of the son of a Kentucky slaveholder, who became an abolitionist at Lane Seminary, and has since induced his father to emancipate his slaves. Hear James A. Thome.

"Licentiousness. I shall not speak of the far South, whose sons are fast melting away under the UNBLUSHING PROFLIGACY which prevails. I allude to the slaveholding West. It is well known that the slave lodgings, I refer now to village slaves, are exposed to the entrance of strangers every hour of the night, and that the SLEEPING APARTMENTS OF BOTH SEXES ARE COMMON.

"It is also a fact, that there is no allowed intercourse between the families and servants, after the work of the day is over. The family, assembled for the evening, enjoy a conversation elevating and instructive. But the poor slaves are thrust out. No ties of sacred home thrown around them; no moral instruction to compensate for the toils of the day; no intercourse as of man with man; and should one of the younger members of the family, led by curiosity, steal out into the filthy kitchen, the child is speedily called back, thinking itself happy if it escape an angry rebuke. Why is this? The dread of moral contamination. Most excellent reason; but it reveals a horrid picture. THE SLAVE CUT OFF FROM ALL COMMUNITY OF FEELING WITH THEIR MASTER, ROAM OVER THE VILLAGE STREETS, SHOCKING THE EAR WITH THEIR VULGAR JESTINGS, AND VOLUPTUOUS SONGS, OR OPENING THEIR KITCHENS TO THE RECEPTION OF THE NEIGHBORING BLACKS, THEY PASS THE EVENING IN GAMBLING, DANCING, DRINKING, AND THE MOST OBSCENE CONVERSATION, KEPT UP UNTIL THE NIGHT IS FAR SPENT, THEN CROWN THE SCENE WITH INDISCRIMINATE DEBAUCHERY. WHERE DO THESE THINGS OCCUR? IN THE KITCHENS OF CHURCH MEMBERS AND ELDERS!

I shall now take the liberty of reading two letters from highly respectable gentlemen in the South, to friends in New England. The first is from a clergyman in North Carolina, to one of the Professors in Bowdoin College, Maine.

"You remember that when I was with you last summer, I was much opposed to the Anti-Slavery Society, and contended that the colonization scheme was a full, and the only remedy, for the evils of slavery, and that I made a sort of talk before the students on the subject of slavery. It was a poor talk, for it was a miserable theme. I do not think what I said had any effect against the Anti-Slavery people, or at all strengthened the cause of the Colonization Society. Be this as it may, I feel it a duty I owe both to myself and to the friends I have with you, to say, that my views and feelings, which were then wavering, have since, after mature deliberation and much prayer, been entirely changed, and that I am now a strong Anti-Slavery man. Yes, after mature reflection, I am the sworn enemy of slavery in all its forms, with all its evils. Henceforth it is a part of my religion to oppose slavery. I am greatly surprised, that I should in any form have been the apologist of a system, so full of deadly poison to all holiness and benevolence as slavery, the concocted essence of fraud, selfishness, and cold-hearted tyranny, and the fruitful parent of unnumbered evils, both to the oppressor and the oppressed, the one thousandth part of which has never been brought to light.

"Do you ask, why this change, after residing in a slave country for twenty years. You recollect the lines of Pope, beginning,

'Vice is a monster of such frightful mein,
That to be hated, needs but to be seen.'

I had become so familiar with the loathsome features of slavery, that they ceased to offend; besides, I had become a Southern man in all my feelings, and it is a part of our creed to defend slavery. I had also considered it was impossible to free the slaves in this country. But it is unnecessary to investigate the ground of my former opinions. As to the Colonization Society, I have this among many objections that it has two faces, one for the North, and a very different one for the South. If the agents of the Colonization Society will come here and say what I heard them say in New York, I will insure them a good coat of tar and feathers for their labor. That Society has few friends here, a few large slaveholders who by it hope to send off the free people in their neighborhood, and a few others, whose consciences are not quite easy, get a salvo by advocating the Colonization Society. These last are many of them ministers. The mass of the people regard it as a Yankee plan, and hate it of course. I remember, among other things, I told the students in my address, that the only way to do away slavery was to give us more religion. This argument then seemed to be good. Send us preachers said I, and as religion spreads, slavery will melt away, it cannot stand the gospel. I did not reflect that the religion we have here, justifies and upholds slavery. Our religion does not permit the preacher to touch the subject. It is not the whole gospel. I have not yet seen the man who would venture to take for his text, 'Masters, give to your servants that which is just and equal.' If every man in the country was a professor of religion, the religion we have, it would not much help the cause. I think that I can safely say that as a general thing, the Presbyterians are by far the best masters, and give more attention to the religious instruction of their slaves than others, but I know one of these, an elder, who contends that slavery is no violation of the law, 'Thou shalt love thy neighbor as thyself,' and whose slaves are driven in the field with the long whip! But it is just to add, that they are not over-worked, and they are well fed and clothed. You are at liberty to inform the students, and others who heard me on that occasion, that I am now an anti-slavery man; but I do not wish the letter published with my name to it, as it would be copied by other papers, and find its way back, and do me injury, for no man is free, fully to express his thoughts in this country."

The next is from a merchant in St. Louis, Missouri, to a Clergyman in New Hampshire.

    Saint Louis, Jan. 18, 1835.

Very Dear Brother.

I want to say a good deal to you, Brother, on the subject, which seems to interest you much at this time. I am now, and was before I left Hartford, an abolitionist; and that too, from deep and thorough conviction that the eternal rule of right requires the immediate freedom of every bond-man in this and every other country. Since my residence in this slaveholding State, I have seen nothing which should tend to alter my previous sentiments on this subject, on the contrary much to confirm me in them. You, who reside in happy New England, can have but very faint conceptions of the blighting and corrupting influence of Slavery on a community. Although in Missouri we witness Slavery in its mildest form, yet it is enough to sicken the heart of benevolence to witness its effects on society generally, and its awfully demoralizing influence on the slaves themselves: being counted as property among the cattle and flocks of their possessors, (forgive the word,) their standard of morality and virtue is on a level (generally) with the beasts with which they are classed: and I am credibly informed that many emigrants from the slave states, who own plantations on the Missouri River, finding themselves disqualified by their former habits of indolence to compete with emigrants of another character in enterprize, turn their attention to the raising of slaves as they would cattle, to be sold to the Negro dealers to go down the river. What sort of standard of virtue, think you, will have place on such a plantation; and at what period in the history of our country will these degraded sons of Africa be christianized under existing circumstances.

The ungodly man who is a slaveholder, is well enough pleased with the efforts and views of the Colonization Society, because he can manage to throw off responsibility, and date far a-head the time when he shall be called upon to do right; but state to him the sentiments and principles of the abolitionists, and he at once begins to froth and rage – all the malignity of his nature is called into action – and why? He feels the pressure of responsibility, he acts very like an impenitent sinner, pricked with the truth, and like him, too, he either comes on the side of right, or is hardened into a stern opposer. It is gratifying to notice the gradual influence the abolition principles are obtaining over the hearts and consciences of every slaveholding community, especially over the hearts of Christian slaveholders. Many of them who have allowed the subject to have a place in their thoughts, are greatly agitated, and dare not sell or buy again for their peace-sake. But more of this another time."

I shall now lay before the meeting the sentiments of General George M'Duffie, Governor of the State of South Carolina; as contained in a message delivered by him to the two branches of the Legislature, towards the close of the last year. I charge these sentiments upon the State, 1st, because the representatives of its citizens, in a series of resolutions presented to the Governor, unanimously expressed their special approbation of them; and 2dly, because I am not aware that any protest has been entered against them by any part of the Christian community. Sentiments more atrocious were, perhaps, never penned.

The first extract, recommending legislation, has reference to the diffusion of Anti-Slavery publications.

"IT IS MY DELIBERATE OPINION THAT THE LAWS OF EVERY COMMUNITY SHOULD PUNISH THIS SPECIES OF INTERFERENCE BY DEATH WITHOUT BENEFIT OF CLERGY, REGARDING THE AUTHORS OF IT AS ENEMIES TO THE HUMAN RACE. Nothing could be more appropriate than for South Carolina to set the example in the present crisis, and I trust the Legislature will not adjourn till it discharges this high duty of patriotism."

Let us look at the theological views of this profound Statesman on the subject of Slavery.

NO HUMAN INSTITUTION, IN MY OPINION, IS MORE MANIFESTLY CONSISTENT WITH THE WILL OF GOD, THAN DOMESTIC SLAVERY, and no one of his ordinances is written in more legible characters than that which consigns the African Race to this condition AS MORE CONDUCIVE TO THEIR OWN HAPPINESS, THAN ANY OTHER OF WHICH THEY ARE SUSCEPTIBLE. Whether we consult the sacred Scriptures or the lights of nature and reason, we shall find these truths as abundantly apparent as if written with a sun-beam in the heavens. Under both the Jewish and Christian dispensations of our religion, DOMESTIC SLAVERY existed with the unequivocal sanction of its prophets, its apostles, and finally its great Author. The patriarchs themselves, those chosen instruments of God, were slaveholders. In fact the divine sanction of this institution is so plainly written that "he who runs may read" it, and those over-righteous pretenders and pharisees, who affect to be scandalized by its existence among us, would do well to inquire how much more nearly they walk in the way of godliness, than did Abraham, Isaac and Jacob. That the African negro is DESTINED BY PROVIDENCE TO OCCUPY THIS CONDITION OF SERVILE DEPENDENCE, is not less manifest. It is marked on the face, stamped on the skin, and evinced by the intellectual inferiority, and natural improvidence of his race. THEY HAVE ALL THE QUALITIES THAT FIT THEM FOR SLAVES, AND NOT ONE OF THOSE THAT WOULD FIT THEM TO BE FREEMEN, they are utterly unqualified not only for rational freedom, but for self-government of any kind. They are in all respects physical, moral and political, inferior to millions of the human race, who have for consecutive ages dragged out a wretched existence under a grinding political despotism, and who are doomed to this hopeless condition by the very qualities which unfit them for a better. It is utterly astonishing that any enlighted American, after contemplating all the manifold forms in which even the white race of mankind are doomed to slavery and oppression, should suppose it possible to reclaim the Africans from their destiny. THE CAPACITY TO ENJOY FREEDOM IS AN ATTRIBUTE NOT TO BE COMMUNICATED BY HUMAN POWER. IT IS AN ENDOWMENT OF GOD, AND ONE OF THE RAREST WHICH IT HAS PLEASED HIS INSCRUTABLE WISDOM TO BESTOW UPON THE NATIONS OF THE EARTH. IT IS CONFERRED AS THE REWARD OF MERIT, and only upon those who are qualified to enjoy it. Until the "Ethiopian can change his skin," it will he vain to attempt, by any human power, to make freemen of those whom God has doomed to be slaves, by all their attributes.

Let not, therefore, the misguided and designing intermeddlers who seek to destroy our peace, imagining that they are serving the cause of God by practically arraigning the decrees of his Providence. Indeed it would scarcely excite surprise, if with the impious audacity of those who projected the tower of Babel, they should attempt to scale the battlements of Heaven, and remonstrate with the God of wisdom for having put THE MARK OF CAIN AND THE CURSE OF HAM upon the African race instead of the European.

The Governor then proceeds to give his views on the political bearings of the question, and thus sums them up: —

"DOMESTIC SLAVERY, THEREFORE, INSTEAD OF BEING A POLITICAL EVIL, IS THE CORNER STONE OF OUR REPUBLICAN EDIFICE. No patriot who justly estimates our privileges, will tolerate the idea of emancipation, at any period however remote, or on any conditions of pecuniary advantage, however favorable. I would as soon think of opening a negotiation for selling the liberty of the State at once, as for making any stipulations for the ultimate emancipation of our slaves. So deep is my conviction on this subject, that if I were doomed to die immediately after recording these sentiments, I could say in all sincerity, and under all the sanctions of Christianity and patriotism, God forbid that my descendants, in the remotest generations, should live in any other than a community having the institution of DOMESTIC SLAVERY."

The conduct of the clergy of South Carolina, may be inferred from the following account of a great pro-slavery meeting, held in the city of Charleston, to denounce in the most malignant spirit, the abolitionists of the North:

(From the Charleston Courier.)

GREAT AND IMPORTANT PUBLIC MEETING.

One of the most imposing assemblages of citizens in respect of numbers, intelligence and respectability that we have ever witnessed, met yesterday morning at the City Hall, to receive the report of the Committee of twenty-one, appointed by the meeting on the 4th inst. on the incendiary machinations now in progress against the peace and welfare of the Southern States. THE CLERGY OF ALL DENOMINATIONS ATTENDED IN A BODY, LENDING THEIR SANCTION TO THE PROCEEDINGS, AND AIDING BY THEIR PRESENCE, TO THE IMPRESSIVE CHARACTER OF THE SCENE!

After thundering forth the most violent threats against the discussion of the subject of slavery, the meeting closed with the following resolution:

On the motion of Captain Lynch,

"Resolved, That the thanks of this meeting are due to the Reverend gentlemen of the Clergy in this city, who have so promptly, and so effectually, responded to public sentiment, by suspending their SCHOOLS in which the free colored population were taught; and that this meeting deem it a patriotic action worthy of all praise, and proper to be imitated by other teachers of similar schools throughout the State."

The following document will speak for itself. I commend it to the consideration of ministers of Christ throughout the world.

CHARLESTON PRESBYTERY ON SLAVERY

Extract from the minutes of Charleston Union Presbytery, at their meeting on the 7th of April, 1836.

With reference to the relation which the church sustains to the institution of slavery, and the possibility of attempts to agitate the question in the next General Assembly, this presbytery deem it expedient to state explicitly the principles which they maintain, and the course which will be pursued by their commissioners in the Assembly. It is a principle which meets the views of this body, that slavery as it exists among us, is a political institution, with which ecclesiastical judicatories have not the smallest right to interfere; and in relation to which any such interference, especially at the present momentous crisis, would be morally wrong and fraught with the most dangerous and pernicious consequences. Should any attempt be made to discuss this subject, our Commissioners are expected to meet it at the very threshold, and of any report, memorial or document, which may be the occasion of agitating this question in any form. And it is further expected, that our Commissioners, should the case require it, will distinctly avow our full conviction of the truth of the principles which we hold in relation to this subject, and our resolute determination to abide by them, whatever may be the issue; that it may appear that the sentiments which we maintain, in common with Christians at the South, of every denomination, are sentiments which so fully approve themselves to our consciences, are so identified with our solemn convictions of duty, that we should maintain them under any circumstances; and at the same time, the peculiar circumstances in which we are placed, constitute an imperious necessity that we should act in accordance with these principles, and make it impossible for us to yield any thing in a matter which concerns not merely our personal interests, but the cause of Christ, and the peace, if not the very existence of the Southern community.

Should our Commissioners fail of accomplishing this object, it is expected that they will withdraw from the Assembly, with becoming dignity; not willing to be associated with a body of men who denounce the ministers and members of Southern churches as pirates and men-stealers, or who co-operate with those who thus denounce them.

In conclusion, this Presbytery would suggest to their Commissioners the expediency of conferring with the Commissioners from other Southern presbyteries, that there may be a common understanding between them as to the course most suitable to be pursued at this crisis, and on this absorbing question. And may that wisdom which is from above, which is first pure, then peaceable, gentle, and easy to be entreated, be their guide in managing the important trust committed to their hands.

Resolved, That this expression of our views be signed by the Moderator and Clerk; that a copy be given to each of our Commissioners to the General Assembly, and that it be published in the Charleston Observer.

    E. T. BUIST, Moderator.

B. Gildersleeve, Temporary Clerk.

Resolutions of the Presbyterian Synods of South Carolina and Georgia, December, 1834.

"Resolved unanimously, That in the opinion of this Synod, Abolition Societies, and the principles on which they are founded, in the United States, are inconsistent with the best interests of the slaves, the rights of the holders, and the great principles of our political institutions."

The following declaration of sentiments has been published in Charleston, South Carolina, by the Board of Managers of the Missionary Society, of the South Carolina Conference of the Methodist Episcopal Church:

"We denounce the principles and opinions of the abolitionists in toto; and do solemnly declare our conviction and belief, that, whether they were originated, as some business men have thought, as a money speculation, or, as some politicians think, for party electioneering purposes, or, as we are inclined to believe, in a false philosophy, over-reaching or setting aside the Scriptures through a vain conceit of higher moral refinement, they are utterly erroneous, and altogether hurtful. We consider and believe that the Holy Scriptures, so far from giving any countenance to this delusion, do unequivocally authorize the relation of master and slave. We hold that a Christian slave must be submissive, faithful and obedient, for reasons of the same authority with those which oblige husbands, wives, fathers, mothers, sisters, to fulfil the duties of these relations. We would employ no one in the work who might hesitate to teach thus; nor can such an one be found in the whole number of the preachers in this Conference."

One other document in reference to South Carolina, viz., the resolutions recently passed by the "Hopewell Presbytery." On the subject of domestic slavery, this Presbytery believe the following facts have been most incontrovertibly established, viz:

I. Slavery has existed in the church of God from the time of Abraham to this day. Members of the church of God have held slaves bought with their money, and born in their houses; and this relation is not only recognized, but its duties are defined clearly, both in the Old and New Testaments.

II. Emancipation is not mentioned among the duties of the master to his slave. While obedience "even to the froward" master is enjoined upon the slave.

III. No instance can be produced of an otherwise orderly Christian, being REPROVED, much less EXCOMMUNICATED from the church, for the single act of holding domestic slaves, from the days of Abraham down to the date of the modern Abolitionists.