-THE
TESTIMONY AND PRACTICE
OF THE
PRESBYTERIAN CHURCH
IN REFERENCE TO
AMERICAN SLAVERY:
WITH AN
APPENDIX:
CONTAINItSG THE POSlUlON OF THE GENERAL ASSEMBLY (UEW school), FEEE PRESffTTERIAN CHURCH, REFORMED PRESBY- TERIAN, ASSOCIATE, ASSOCIATE REFORMED, BAPTIST, PROTESTANT EPISCOPAL, AND METHODIST EPISCOPAL CHURCHES.
BY REV. JOHN ROBINSON,
PASTOR OF THE PRE8BYTERUN CHURCH, ASHLAND, OHIO.
CINCINNATI:
JOHN D. THOBPE^ NO. 74 WEST FOURTH STREET.
1852.
«J .lit ■
Entered, according to the act of Congress, in the year 1852,~by
JOHN ROBINSON, In the Clerk's Office of the District Court for the District of Ohio.
PRESS OF JOHN D. THOKPE.
V
PREFACE.
With extreme diffidence, the present volume is pre- sented to the public. The author feels that he exposes himself to th*e charge of presumption, in asking the at- tention of the community. He would simply allege, as an apologetic consideration, his desire to promote the interests of Zion, and especially that branch of it to which he is aitached, from clear conviction and strong preference. He would also state, tiiat providential cir- cumstances, over which he had but partial control, first turned his attention to the subject treated, and strongly impressed upon his mind the importance of communi- cating, in some form, correct infonnation, and incul- cating right principles, in reference to them. This im- pression tvas stirengthened by the concurrent conviction of a number of his brethren,^ with whom he counselled- He hoped that., by this means, the progress of schism might be stayed, the Presbyterian Church vindicated from some aspertions cast upon her, and her whole en- ergy enlisted more fully in efforts to give the blessed gospel to our "domestic heathen;" that they might be brought to enjoy that "freedom wherewith Christ makes his people free,'* and prepared for civil freedom, when- ever God in his providence shall secure it for them.
He is aware that his work lies open to criticism in some points. Prepared under the constant pressure of pastoral duties, and without time for much revision or
4 PREFACE.
polishing, it cannot bi^;t have detects. For these he asks the forbearance of critics, and hopes they may not prove material hindrances to the usefulness of the work. If, in a few ipstances, he repeats, it must be attributed to his desire to fasten upon the minds of his readers, cer- tain truths that seem wholly lost sight of by those who plead for secession. He embraces this opportunity of acknowledging his great obligations to the stated clerks of the Synods, and others, through whose kindness he obtained the documentary portion of the work, save that which he extracted from tlie minutes of the General As- sembly. The historical sketch he gathered mainly from the records of the Presbyterian Church. For some sta- tistical information, and the history of the early efforts of the Church on behalf of the slaves, he is indebted to pamphlets published by Drs. W. B. Burner and 0. C. Jones. That the great King and Head of the Church may own and bless his feeble efforts to stay the progress of schism, withstand the onsets of fanaticism, establish the truth, unite the people of God, and call forth their energies in a scriptural, vigorous, and persevering effort to remove the plague spot of slavei^ from the land, and secure the salvation of its down trodden victims, is the prayer of The Author.
Ashland, Ohio, 1852.
INDEX.
PAGE.
1. Preface 3
2. Introduction . . . 9
CHAPTER I.
Testimont of the highest judicatory. 1 . Synod of New York and Philadelphia. % Of the General Asseknbly. . . . ... . . , 15
CHAPTER II.
Testimony of a number of Synods.—I. N. York, N. Jersey, Philadelphia, Memphis, and Bufifalo ac- quiesce in the action of the Assembly. 2. Pitts- burgh. 3. Wheeling. . 4. Ohio. 5. Cincinnati. 6. Northern Indiana. 7. Kentucky. 8. Virginia. 46
CHAPTER III.
The PoaiTiON of the AsssMBtY.— Do acts of the Assembly accord? 2. Meamng pi acts of 1818 and 1845. 3. Precise position of the Assembly. 4. Charge of pro-slavery refuted- • 68
CHAPTER IV.
Position OF General Assembly according to truth AND right.-- 1. All concur in most points: 2. Some deny that the relation is ever sinless. 3.
' ; f
6 INDEX.
PAGE.
That it is not necessarily sinful appears, 1st, From ^ its naiuni-^a name in law — 2d, From instruction and example of Apostles. They referred to slaves, as appears, 1st, From the extensive prevalence of slavery ; 2(1, From terms used: 3d, Fvom the de- scription the relation. 3. Common sense teaches the same truth. Objections answered: 1st, Many eviiif grow out of it; 2d, Originated in fraud or violeiice; 3d, Reduces man to the condition of brutes; 4th, Deprives the slave of his earnings ; 6th, Sets a bad example. Some affirm this doc- trine cannot be applied to American slave-holders: 1st, Kg proof that it cannot; 2d, Can conceive cir umstances where it may ; 3d, These circum- stances do exist. Objections answered ; 1st, Doc- trine will do harm ; 2d, Assembly have not testi" fied often or earnestly enough. Position of the Assembly noble . • . • 83
CHAPTER V.
What the Church has done and is doing fok . THE SLAVES.— -1. Early efforts: 1st, Davies attdhis cotemporaries ; 2d, Action of Synod of N. T. and Phila., 1786 ; 3d, Action of Assembly of 1816; 4th, Action of Presbytery of Transylvania of 1794; 2. Later efforts. Plans of Synods : 1st, Alabama; 2d, Virgmia; 3d, North Oarolma* Plans of Pres- byteries: 1st, Lexington, Ky.; 2d, Western Dis- trict, Miss.; 3d, Georgia, Geo.; 4th, Harmony, S. C; 6th, Missionary Society of Liberty Co., Geo. Whole Church engaged: Istj Preaching the gos- pel; 2d, Sabbath school and Bible class ; 3d, Domestic instruction; 4th, Colonization. These
INDEX.
FAGS.
modes are, 1st, Scriptural; Sd^ Beasonabl^* Re- sults: 1st, Many have been lijberatei and colo- nized; 2d, Severity of slaves* condition mitigated; 3d, Social relations and rights secured; 4tjb, Many saved • • • , 1
CHAPTER VI.
Are we of the North so partakei^s of the guiw OF Slavery, as to make . Bscession a dutjt? — 1 . Admitted that there is guilt. 2. Two fallacies in affirmative reasoning: 1st, That the relation is ne- cessarily sinful; 2d, That each is guilty for all sin tolerated, and, as we cannot remove it, must se- cede. 1. God deals not with the Church as with pjere earthly assoeiations; else, 1st, No Church could exist; 2d, Elijah and his fellows must have left the Old Testament Church^ — God defended themin.it; 3d, Jesus and his disciples must have seceded — he remained and dhrected them to re- main. 2. Our Church organization puts it out of our power, as individuals, churches, Presbyteries, or Synods, to prevent slave-holding by members of the Ohiirch. 3. Genera! Assembly cannot prevent it : 1st, No rule; 2d, The Assembly cannot make a rule ; 3d, Nor interpret existing rules so as to make slave-holding an offence. 4. AH are free to testify and labor against it. 6. Great guilt and a fixed adherence to it alone can justify Secession: Illustrated by Church of Rome. 6. Scriptures no where enjoin secession. 7. Sep- aration secures no important good. 8. Christ dwells in the Presbyterian Church. Secession is wrong: 1st, Virtually withdraws the gospel from
V I'AGB.
tbe south; 2d, It is schism; 3d, Does imtnen&s evil; 4th, Charge of schism falls not on the saa- jority. Finally: All have responsibjlii^s ih refei''> ' ence to slavery • • • • ♦ • ? ^ - 1 7 1
APPENDIX,
Testimony and position (if —
1. 0«neral Assembly, (New School,) 226
2. Free Presbyterian Church. • • ^ • • - 231
3. Associate Reformed Presbyterian* 232
4. Keformed Presbyterian 246
5. Associate • « « * 1 248
6. Baptist.... 261
7. Protestant Episcopal. 252
8. Methodist Episcopal . 253
9. Number of professors of religion among the
slaves, and the proportion of these to the whole adult slave population * • • • • ?56
INTRODUCTION,
SKETCH OP THE HISTORY OP THE CHURCH.*
The Presbyterian Church, as an organized body iri. the United States, took its rise at a date subse- quent to the establishment of the Puritans, Roman Catholics, Quakers, and Episcopalians. Most probably individuals of this denomination had em- igrated to this country at an early period, and were scattered throus^iout the colonies. But they were not sufficiently numerous in any single place to con- stitute a congregation. The Puritans were driven to this country by persecution. They came to the wilds of America, subjected themselves to all the privations and sufferings consequent upon leaving their native land and settling in the unbroken for- ests of this country, inhabited only by savage beasts and more savage men, in order to enjoy, un- trammelled and unmolested, the worship of God according to the convictions of their own con- sciences. The Presbyterians at that time resided principally in Scotland and Ireland. They enjoyed in peace their religious rights, and were therefore not compelled by any necessity, nor had they any strong inducement to emigrate to the wilds of America.
*See Records of the Presbyterian Church,
2
10 SKETCH OF THE HISTORY OF THE CHURCH.
But soon after the restoration of Charles the II, the Preshyterians of Scotland and Ireland experi- enced a severe persecution. The monarch aimed at nothing short of the entire suhversion of Pres- bytemnism and the imposition of Episcopacy upon Presbyterians. Efforts for the accomplishment of this object were relentlessly pursued lyitii the ac- cession of William the III to the throne of Eng^ land. During this period many sealed their attach- ment to Fresbyterianism with their blood... The' American Provinces thus becaine a desirable refuge, for those who liare not, but at their i erit, Wt)r$hip God in the forrns to which their coni'ictions led them. Many availed themselves of this ri^iugel
The first churches organized in this country bn- der th^ .Presbyterian form ;1^ere sitaked M D^lii- ware, feryland, Pennsylvania, and New .JersejrT^.; The original proprietors of these provinces had se- cured religious liberty. Of the organization and early history of these churches little is known. As nearly as can now be ascertained, the first Pres- byterian church in this country was organized in Philadelphia about the year 1698. And it is prob- able that the churches at Snowhill, Rehoboth, Monokin, and Wicomico, on the eastern shore of Maryland, were organized about the same period.
The Presbyterian Church in America, as an or- ganized bod}'-, does not date farther back than the year 1705, or 145 years since. In that year the Presbytery of Philadelphia was formed. It con- sisted of seven ministers. This continued to be the only judicatory of the Church until the year
1716^ when it was divided into fbiit-F^sby teries ; and these four were formed into a Syii^^H^alled the Synod of Philadelphia. This Synod cdiiti%. uedto manage successfully the affairs of the CiMireh for a number of years. After the lapse of several years a pain All diversity of opinion arose iilj^fefetv enee to certain measures, which, while om:-i^^^ regarded as important to the progress of jeligtoy the other condemned as dangerous lnn6vatt<jQ% This difference produced disseritioris. i\ od: iM$0 , dissentions resulted, in 1741, in. an extensive schism, and' the erection of the Synod of New York. ; Th^se^:^Sy;nQd^ existed separately until the year ; i758, ^|iffc tfey ,w^ re-united under the title of the Synt0xof¥& Philadelphia. From
this period until 1789, this Synod constituted the supreroe jiidicatory of the Presbyterian Church. XJnder its control the Church prospered. In the year l'/88 the Synod divided itself into four. Sy- nodsj and made arrangements for the organization ^ of the General Assembly. That body met for the first time in May, 1789. And from that time until the present, a period of sixty-one years, it has con- ducted successfully the affairs of the Church as its chief judicatory. As the Church spread, diversity of views in reference to questions of expediency necessarily arose. A difference of opinion arose in the Presbytery of Cumberland, in Kentucky, re- garding the necessity of a liberal education as a qualification for the ministry, which resulted, in 1810, in the secession of eight or ten of the mem- bers of the Presbytery^ and tlie organization of the
12 SKETCH OP THE HISTORY OP THE CHURCH.
Cumberlond Presbyterian Church. Under the Di- vine blessing the Church prospered much for a num- ber of years succeeding this period. A plan of union with Congregationalists had been adopted, by which congregations composed partly of Pres- byterians and partly Congregationalists, and having but a partially Presbyterian organization, were en- titled to a representation in her judicatories. By this means errors of doctrine and improprieties in practice crept into the Church. These began about the year 1830 to produce unpleasant ^gt^gis* These continued until 1 837, when an open rupture occurred which carried off nearly one-half the en- tire membership of the Church. There went out from the Church at that time 1,181 ministers, 1,286 churches, and 100,850 raemberse And there re- mained 1,243 ministers, 1,823 churches, and 128,- - 043 members. The Church, prior to the division, consisted of 2,424 ministers, 3^109 churches, and 2i8,893 memberyy Since the division she has gone forward harmoniously and prosperously. , She now consists of 207,264 members, 1,926 ministers, 2,595 churches, 127 Presbyteries, one of which is in China and three in India, and 23 Synods, one of which is in India. She hits also her Boards organ- ized for the prosecution of the work of benevo- lence. The Board of Education assists indigent young men in preparing for the ministry, and en- courages common school, academic and collegiate education. The Board of Domestic Missions sup- plies the destitute of our own country with the preached gospel, and assists in the erection of houses
SKETCH OP THE HISTORY OP THE CHURCH. 13
of worship. The Board of Publication furnishes and circulates through the Church and the country an evangelical literature. Some of the noblest productions of the human mind in our language are circulated by this Board. The Board of For- eign Missions gives the gospel to the heathen. All these Boards have been organized in their present form within the last half century, and the two lat- ter within a few years. They are yet in compara- tive infancy, but are doing a great work for the building up of Zion. These, with a^l the interests and operations of the churches, are controlled by the General Assembly.
CHAPTEE 1.
the testimony op the chief judicatory of the chuiich on the subject of slavery.
1. The Synod op New York and Philadel- phia.—A body such as the Presbyterian Church, holding the Scriptures to be the only infallible rule of faith and practice, and embracing in the form of its organization the highest principles of rational liberty, might be expected to notice and bear deci- ded testimony in reference to the institution of Sla- very. And, accordingly, the attention of the high- est Judicatory of the Church was early called to the existence^ and character of Slavery in this country.
In May, 1787, the following overture was pre- sented for the consideration of the Synod of New York and Philadelphia, viz,;
" The Creator of the v/orld having made of one flesh all the children of men, it becomes them as members of the same family to consult and promote each other's happiness. It is more especially the duty of those who maintain the rights of human- ity, and who acknowledge and teach the obliga. tions of Christianity, to use such means as are in their power to extend the blessings of equal free- dom to every part of the human race.
"Prom a full conviction of these truths, and sensible that the rights of human nature are too
16 SYNOD OF N. Y. AND PHILADELPHIA.
well undf^rstood I© admit of debate, o^;?ertured that the Synod of New York and Philadelphia recom- mend in the warmest terms to every member of their body, and to all the churches and families under their care, to do everj'^thing in their power, consist- ent with the rights of civil society, to promote the abolition of Slavery, and the instruction of the ne- groes, whether bond or free."
This overture received the careful consideration of the Synod. Their deliberations resulted in the following action on the subject:
" The Synod of New York and Philadelphia do highly approve of the general principles in favor of universal liberty that prevail in America, and the interest which many of the States have taken in promoting the abolition of Slavery; yet, inasmuch as men, introduced from a servile state, to a partici- pation of all the privileges of civil society without a proper education, and without previous habits of industry, may be in many respects dangerous to the community; therefore they earnestly recommend it to all the members belonging to their communion to give those persons who are at present held in ser» vitude, such good education as to prepare them for the better enjoyment of freedom ; and they more- over recommend that masters, whenever they find servants disposed to make a just improvement of the privilege, would give thenii a peculium^ or grant them sufficient time and sufficient means of pro- curing their own liberty, at a moderate rate ; that thereby they may be brought into society with those habits of industry that may render them useful
TESTlkONY OF GENERAL ASSEMBLY. 17
citizens; and finallyj they recommend it to all their people to use the most prudent measures con- sistent with the interests and the state of civil soci- ety, in the countries where they live, to procure eventually the final abolition of slavery in America."
2r The General Assembly. — Two years after this action of the Synod the General Assembly was formed. And four years after the formation of the General Assembly, in 1793, the subject of Slavery was brought before it. The Assembly simply>dopted and re-published the foregoing paper passed by the Synod of New York and Philadel- phia, as an expression of its owr* sentiments on the subject.
Again, two years afterwards, in 1795, the subject was brought before the Assembly. The following overture was presented:
" A serious and conscientious person, a member of a Presbyterian congregation, who views the sla- very of negroes as a moral evil, highly offensive to God and injurious to the interests of the gospel^ lives under the ministry of a person, or amongst a society of people who concur with him in sentiment on the subject upon general principles : yet for par- ticular reasons hold slaves, ajnd tolerate the practice in others: ought the former of these persons, under the impressions and circumstances above described, to hold christian communion with the latter?"
This overture was answered thus:
" Whereupon, after due deliberation, it was Resolved, That as the same difference of opinion with respect to Slavery takes place in sun-
18 TESTIMONY OF GENERAL ASSEMBLY.
dry other parts of the Presbyterian Church, not- withstanding which they live in charity and peace according to the doctrine and practice of the Apos- tles, it is hereby recommended to all conscientious persons, and especially those whom it immediately respects, to do the same. At the same time, the General Assembly assure all the churches under their care that they view with the deepest concern any vestiges of slavery which may exist in our country, and refer the churches to the Records of the General Assembly published at different times; but especially to an overture of the late Synod of New York and Philadelphia, published in 1787,
aa^ rA-nnbliRhpfl amnnor fhe^ pv^^^rnrts frnm flip min-
«J J. Q — ,
utes of the General Assembly of 1793, on that head, with which they trust every conscientious person will be fully satisfied."
The General Assemblv did riot act acrain on the subject until the year 1816. The Synod of Ohio, and also some Elders in other parts of the Church, then petitioned the Assembly on that subject. These petitions were referred to a committee to re- port thereon ; and the final action of the Assembly was in these words;
The committee to which was committed the re- port of the committee to which the petition of some Elders who entertain conscientious scruples on the subject of holding slaves, together with that of the Synod of Ohio concerning the buying and selling of slaves, had been referred, reported ; and their report being read and amended, was adopted, and is as fol- lows, viz :
TESTIMONY OF GSilNEKAL ASSEMBLY. 19
"The General Assembly have repeatedly de- clared their cordial approbation of those principles of civil liberty which appear to be recognized by the Federal and State governraents in these United States. They have expressed their regret that the slavery of .the Africans and their descendants still continues in so many places, and even among those within the pale of the Church; and have urged the Presbyteries under their care to adopt such mea- sures as will secure, at least to the rising generation of slaves within the bounds of the church, a re- ligious education, that they may be prepared for the exercise and enjoyment of liberty when God in his providence may open a door for their emancipation. The committee refer said petitioners to the printed extracts of the Synod of New York and Philadel- phia, for the year 1787, on this subject, re-publish- ed by the Assembly in 1793; and to the extracts of the minutes of the Assembly for 1795."
After quoting fully this extract, which is given above, the Assembly proceed :
" This is deemed a sufficient answer to the first petition; and with regard to the second, the Assem- bly observe, that although in some sections of ^ur country, under certain circumstances, the transfer of slaves may be unavoidable, yet they consider the buying and selling of slaves by way of traffic, and all undue severity in the management of them, as inconsistent with the spirit of the Gospel. And they recommend it to all the Presbyteries and Ses- sions under their care, to make use of all prudent
20 TESTIMONY OP GENERAL ASSEMBLY.
measures to prevent such shameful and unrighteous conduct/'
In 1816 the Assembly passed a resolution which relates remotely to this subject. The following is the act of the Assembly;
"The committee to which was referred an in- quiry proposed to the Assembly by the Presbytery of Philadelphia, relative to the notes found in the book containing the Constitution of the Presbyte- rian Church ill the United States of America, re- ported, and their report, being amended, was adop- ted, and is as follows, viz.:
" That the book referred to was first published with nothing but the simple text, without any scrip- ture proofs, or any notes of any description what- soever. This is evident, not only from the minutes of the General Assembly, but from the numerous copies of this first edition of the standards of our Church, which are now in existence. , It is also equally evident, from examining the records of the General Assembly, that not a single note in the book has been added to, or made a part of, the Con- stitution of the Church since it was first formed and pi|J)iished in the manner above recited. Several alterations and additions have been made, by re- ferring them when contemplated, to the Presbyte- ries Jfor their decision thereon in the manner point- ed out in the Constitution itself. But among all the points thus referred, there is not found a single note which now appears in the book containing the Constitution of the Church* Hence it follows be- yond a doubt, that these notes are no part of the
TESTIMONY OF GENERAL ASSEMBLY. 21
Constitution. If, then, it be inquired how these notes obtained the place which they now occupy, and what is the character as to authority which they possess, the answer is this : When a second edition of the standards of our Church was needed, it was thought by the General Assen*.bly that it would be of great use in itself, highly agreeable to members of our Church generally, as well as conformable to the example of the Church of Scotland, from which we derived our origin, if the Scripture proofs were added in support of the several parts and clauses of the Confession of Faith, Catechisms and Form of Government. A committee was accordingly appointed by the Assembly to select the Scripture proofs, and lo prepare them for being printed with the second edition of the book. The wdrk of this committee was the following year referred to an- other, and ultimately, the committee charged with preparing the Scripture proofs reported, along with these proofs, the notes which now appear in the book, and which were approved by the General Assembly, and directed to be printed with the proofs in the form in which they now appear. [The book was thus published in 1797.] These notes, then, are explanations of some of the prin- ciples of the Presbyterian Church given by the General Assembly, and which, of course, the Gen- eral Assembly may modify, or altogether exclude, at their pleasure ; whereas, the articles of the Con- stitution must govern the Assembly themselves, and cannot be altered or abrogated but in the manner pointed out in the Constitution itself.
*ji2 TESTIMONY OP GENERAL ASSEMBLY.
" On the whole, in the book containing the standards of our Church, the text alone contains the Constitution of our Church; the notes are an exposition of principles given by the highest judi- catory of that Church, of the same force while they continue with the other acts of that judicature, but subject to alterations, amendments, or a total erasure, as they shall judge proper.
Eesolved, That as it belongs Xo the General Assembly to give direction in regard to the notes which accompany the Constitution of which they are the supreme judicatory, this Assembly express it as their opinion that in printing future editions of the Constitution of this Church, the parenthesis in the note on this part of the Form of Government which defines a Synod, and which is expressed in these words, 'since a Synod is only a larger Pres- byter}^,' be omitted, as well as the note connected with the Scripture proofs in answer to the question in the larger Catechism, 'What is forbidden in the eighth commandment?' in which the nature of the crimes of man-stea]ing/and slavery is dilated up- on/*' [The note reierred to declares, after having cited 1st Tim. 1: 9, 10, "This crime, (man-steal- ing,) among the Jews, exposed the perpetrators of it to capital puni{5hment, Exod. 21: 16, and the Apostle here classes them with sinners of the first rank. The word he uses in its original import comprehends all who are concerned in bringing any of the human race into slavery, or retaining them in it. Stealers of men are all those who brin^ ofl:' slaves or free men, and keep, sell or buy them."]
TESTIMONY OP GENERAL ASSEMBLY. 23
" 111 regard to this last omission the Assembly think it proper to declare, that in directing it they are influenced by far other motives than any desire to favor slavery, or to retard the extinction of that mournful evil as speedily as may consist with the happiness of all concerned.
" Resolved^ That the foregoing resolution, with the report of the committee sanctioned by the As- sembly on the same subject, be printed and connect- ed with the last edition of the Confession of Faith, Catechism, Forms of Government, &c., of this Church."
Again, after the lapse of two years, in 1818, the subject was again presented before the Assembly. The following resolution was then offered, viz.:
Resohed, That a person who shall sell a slave, a member of the church, who shall be at the time of sale of good standing in the church, and un- willing to be sold, acts inconsistently with the spirit of Christianity, and ought to be debarred from the communion of the church.
After considerable discussion the subject was committed to a committee consisting of Dr. Green, Dr. Baxter, and Mr. Burgess, to prepare a report to be adopted by the Assembly, embracing the ob- ject of the above resolution, and also expressing the opinion of the Assembly in general as to slavery. The committee to which was referred the resolu- tion, &c., reported, and their report was unani- mously adopted, and referred to the same commit- tee for publication. It is as follows, viz.: ,
" The General Assembly ci* the Presbyterian
24 ' TESTIMONY 0** GENERAL ASSEMBLY.
Church, having taken into consideration the sub- ject of slavery, think proper ,to make known their sentiments upon it to the chiirches and people under their care. We consider the voluntary enslaving of one part of the human race by another, as a gross violation of the most precious and sacred rights of human nature; as utterly inconsistent with the law of God, which requires us to love our neighbor as ourselves ; and as totally irreconcilable with the spirit and principles of the Gospel of Christ, which enjoins that ' All things whatsoever ye would that men should do to you, do ye even so to them.' Slavery creates a paradox in the moral systen^i ; it exhibits rational, accountable, and im- mortal beings in such circumstances as scarcely to leave them the power of moral action. It exhibits them as dependant upon the will of others, whether they shall receive religious instruction; whether they shall know and worship the true God ; wheth- er they shall enjoy the ordinances of the Gospel ; whether they shall perform the duties and cherish the endearments of husbands and wives, parents and children, neighbors and friends; whether they shall preserve their chastity and purity, or regard the dictates of justice and humanity. Such are some of the consequences of slavery— consequences not imaginary— but which connect themselves with its very existence. The evils to which the slave is always exposed, often take place in fact, and in their worst degree and form ; and where all of them do not take place, as we rejoice to say that in many instances, through the influence of the principles
TESTIMONY OP GENERAL ASSEMBLY. 26
of humanity and religion on the minds bf inasters, they do not, still the slave is deprived of his natu- . ral right, degraded as a human being, and exposed to the danger of passing into the hands of a master who raav inflict unon him all the hardships and injuries which inhumanity and avarice may suggest. From this view of the consequences resulting from the practiice into which christian people have most inconsistently fallen, of enslaving a portion of their brethren of mankind — for " God hath made of one blood all nations of men to dwell on the face of the earth" — it is manifestly the duty of all chris- tians who enjoy the light of the present day, when the inconsistency of slavery both with the dictates of humanity and religion, has been demonstrated, and is generally seen and acknowledged, to use their honest, earnest, and unwearied endeavors to correct the errors of former times, and as speedily as possible to efface this blot on our holy religion, and to obtain the complete abolition of slavery throughout Christendom, and if possible throughout the world.
" We rejoice that the Church to which we be- long commenced as early as any other in this coun- try the good work of endeavoring to put an end to slavery, and that in the same work many of its preachers have ever since been, and now ai^e, among the most active, vigorous and efficient laborers. We do indeed tenderly sympathize with those por- tions of our Church and our country where the evil of slavery has been entailed upon them ; where a
great and the most virtuous part of community 3
26
TESTIMONY OP GENERAL ASSEMBLY.
abhor slavery, and wish its e:stermination as sin- cerely as any others ; but where the number of slaves, their ignorance, and their vicious habits generally, render an immediate and universal eman- cipation inconsistent alike with the safety and hap- piness of the master and the slave. With those who are thus circumstanced, we repeat, we tenderly sympathize. At the same time, we earnestly ex- hort them to continue, and if possible, to increase their exertions to effect i- total abolition of slavery. We exhort them to suffer no greater delay to take plaice ih this most interesting concern than a regard to the public welfare truly and indispensabij'- de- mands.
? As oiu" country has inflicted a most grievous injury upon the unhappy Africans, by bringing them into slavery^ we cannot indeed urge that we should add a second injury to the "nrst by emancipating theni in such manner as that they will be likely to destroy themselves or others. But we do think that our couMry ought to be governed in this mat- ter by no other consideratidn than an honest and impartial regard to the happiness of the injured party, uninfluenced by the expense or inconvenience which such a regard may Involve. We therefore warn all who belong to our denomination of chris- tian?, against unduly extending this plea of neces- sity ; against making it a cover for the love and practice of slavery, or a pretence for not using ef- forts that are lawful and practicaible to extinguish the evil.
" And we at the same time exhort others to forbear
TESTIMONY OP GENERAL ASSEMBLY. 27
harsh censures and uncharitable reflections on their brethren who, unhappily, live among slaves whom they cannot immediately set free ; but who at the same time are really using ail their influence and all their endeavors to bring them into a state of free- dom as soon as a door for it can be safely opened.
"Having thus expressed our views of slavery, and of the duty indispensably incumbent on all christians to labor for its complete extinction, we proceed to recommend, (and we do it with all the earnestness and solemnity which this mom.entous subject demands, ) a particular attention to the fol- lowing points t
"1. We recommend to all our people to patron- ize and encourage the society lately formed for col- onizing in Africa, the land of their ancestors, the free people of color in 6ur'eountry. We h6pe that much good may result from the plans and efforts of this society. And while we exceeedingly rejoice to have witiilissed its organization an?ong the hold- ers of slaves^ as giving an unequivocal pledge of their desire to deliver themselves and their country from this calamity of slavery, we hope that those portions of the American Union whose inhabitants^ are, by a gracious Providence, more favorably cir- cumstanced, will cordially, and liberally, and earn- estly co-operate with their brethren in bringing about the great end contemplated.
"2. We recommend to all the members of our religious denomination, not only to permit, but to facilitate and encourage the instruction of their slaves in the principles and duties of the christian
28 TESTIMONY OP GENERAL ASSEMBLY.
religion, by granting them the liberty to attend upon the preaching of the Gospel, when they have the opportunity; by favoring the instruction of them in Sabbath schools, wherever those schools can be formed, and by giving them all proper advantages for acquiring the knowledge of their duty both to God and man. We are perfectly satisfied that, as it is incumbent on all christians to communicate re- ligious instruction to those who are under their au- thority, so the doing of this in the case before us, so far from operating as some have apprehended that it might, as an excitement to insubordination, would, on the contrary, operate as the'most powerful means for the prevention of those evils.
"3. We enjoin it on all church sessions and Presbyteries under the care of this Assembly to discountenance, and as far as possible, to prevent ail cruelty, of whatever kind, in the treatment of slaves; especially the cruelty of separating husband and wife, parents and children, and that which con- sists in selling slaves to those who will either them- selves deprive these unhappy people of the bless- ings of the Gospel, or who will transport them to places where the Gospel if^ not proclaimed, or where it is forbidden to slaves to attend upon its institu- tions. The manifest violation or disregard of the injunction here given, in its true spirit and inten- tion, ought to be considered as just ground for the discipline and censures of the church. And if it shall ever happen that a christian professor in our communion shall sell a slave, who is also in com- munion and good standing in our Church, contrary
TESTIMONY OF GENERAL ASSEMBLY. 29
to his or her will and inclination, it ought immedi- ately to claim the particular attention of the proper church judicatories ; and, unless there be such pe- culiar circumstances attending the case as can but seldom happen, it ought to be followed without de- lay by a suspension of the offender from all the privileges of the church, till he repent and make all the reparation in his power to the ijijured party."
In a note the Assembly also re-published at this time the minute adopted in 1787 by the ^nod of New York and Philadelphia, on this subject.
In 4he year 1819 the following overture was sub- mitted to the Assembly, which, being read and amended, was adopted, viz.;
"The objects and plans of the American Society for colonizing the free people of color of the United States, having been stated to the General Assembly, and the same having been considered and discussed, the Assembly resolved that in their opinion the plan of the society is benevolent in its design, and if properly supported and judiciously and vigorously prosecuted, is calculated to be extensively useful to this country and to Africa.
--The situation of the people of color in this country, has frequently attracted the attention of this Assembly. In the distinctive and indelible marks of their color, and the prejudices of the peo- ple, an insuperable obstacle has been placed to the execution of any plan for elevating their character, and placing them on a footing with their brethren of the same common family. In restoring them to the land of their fathers, the Assembly hope that
30 TESTIMONY OP GENERAL ASSEMBLY.
the way may be opened not only for the accom- plishment of that object, but for introducing civili- zation and the Gospel to the benighted nations of Africa. From the information and statements re- ceived, the Assembly believe that the proposed colony in Africa may be made a powerful auxiliary in the efforts which are making to abolish the in- iquitous traffie in slaves carried on in Africa, and happily calculated to lay the foundation of a grad- ual emancipation of slaves in our own couatry, in a legal and constitutional manner, and without vio- lating the rights or injuring the feelings of our southei-n brethren. With these viev/s the Assembly feel it a duty to recommend the American Society for colonizing the free p-^ople of color of the Uni- ted States, to the patronage and attention of the churches under their care, and to benevolent indi- viduals throughout the Union."
In 1824 a coi rmunication was received from the American Colonization Society, requesting the As- sembly to recommend to their churches to take up, on the 4th of July next, being the Sabbath, a col- lection for the said society. After considering this communication, the Assembly adopted the follow- ing resolution, viz.;
" Resolved, That whilst the Assembly still high- ly appreciate the object of the Colonization Soci- ety, they deem it most expedient to leave the churches and individuals under their care to the ex- ercise of their own discretion on this subject."
In 1825 the following action was taken on this subject :
5/
TESTIMONY GENERAL ASSEMBLY.
31
"The General Assembly having witnessed with high gratification the progress of the American Colonization Society, in a great work of humanity and religion, and believing that the temporal pros- perity and moral interests of an extensive section of our country, of a numerous, degraded, and mis- erable class of men in the midst of us, and of the vast continent of Africa, now uncivilized and un- christian, are intimately connected with the success of this institution ; therefore,
" Resolved^ That this Assembly recommend to the churches under their care, to patronize the ob- jects of the American Colonization Society, and particularly that they take up collections in aid of its funds on the 4th of July next, or on the Sabbath immediately preceeding or succeeding that day; and wherever such course may be thought expedient, to give their assistance in such manner as may be most conducive to the interests of the general cause."
The same preamble and resolution were re^adopt- ed by th6 Assembly in 1826. The Society was commended to the patronage of the Church in 1830, 1831, and 1833.
The attention of the American people began, about the year 1830, to be called more distinctly to the subject of slavery by the formation of anti- slavery associations, and the discussion of the sub- ject in periodicals and by public lectures. These associations and their agents manifested much en- thusiasm and some fanaticism. And for a time a violent mobocratic spirit, worthy of the severest
32 TESTIMONY OP GENERAL ASSEMBLY.
reprehension, was excited against them. Espeei- ciaily did the bitterness with which they denounced indiscriminately all slave-holders, excite a corres- ponding spirit of bitterness on the part of southern men and slave-holders. In the midst of this ex- cited state of feeling, and this mutual denunciation between the North and the South, the subject came frequently before the General Assembly.
In 1836 memorials and petitions from individu- als, on this subject, were presented to the Assembly and referred to a committee, whose report, and the whole subject, were referred to a committee to re- port to the next General Assembly. This commit- tee w^ere divided in sentiment, and presented^ in 1836, two reports. After some discussion the fol- lowing motion was made and carried :
" Inasmuch as the constitution of tKe Presbyte- rian Church, in its preliminary and fundamental principles, declares that no church judicatory ought to pretend to make laws to bind the conscience in virtue of their own authority ; and as the urgency of the business of the Assembly, and the shortness of the time during which they can continue in ses- sion, render it impossible to deliberate and decide judiciously on the subject of slavery in its relations to the Church; therefore,
Resolved^ That this whole subject be indefi- nately postponed,"
The years 1837 and 1838 are memorable for ihe passage of what is called theexginding act, and the secession of those who now compose the New
TESTIMONY OF GENERAL ASSEMBLY. 33
School Presbyterian Church. No action was taken on the subject of slavery during these years.
The following resolution was offered by the ven- erable Dr. Alexander, in 1889, and passed by the General Assembly, viz.;
Resolved, That the General Assembly, ap- proving the objects of the American Colonization Society, and rejoicing in the success which, by a gracious Providence, has been granted to this be- nevolent enterprize thus far, would renew the re- commendation to ithe churches under their care for- merly made, to take up a collection to aid the funds of said society, on or about the 4th day of July, annually."
Again, in 1841, some papers on the subject of slavery were put into the hands of the committee of bills and overtures of the Assembly. When this committee reported, a motion was made that one or more of the papers be read. But after some debate, the whole matter was indefinately post- poned.
An overture from the Presbytery of Chillicothe, on the subject, was presented to the Assembly in 1842. And the motion that it is inexpedient for the General Assembly to take any action on the subject, was postponed until the next Assembly.
This motion came up regularly again in 1843, and was laid on the table. An overture from the Presbytery of New Lisbon in relation to the re- ligious instruction of the slaves, was referred to the Board of Missions.
In 1844 the committee of bills and overtures 4
3i TESTIMONY OF GENERAL ASSEMBLY.
reported to the Assembly that a number of memo- rials had been put into their hands on the subject of slavery, and recommended that the subject be dismissed from their consideration. Whereupon, a minority of the committee submitted a paper ex- pressive of their want of concurrence in the report; and the Rev. Dr. Spring another paper expressive of his views of the manner in which the subject should be disposed of. And on motion, the whole subject, with all the papers in relation to it, was laid upon the table, by a vote of 116 to 70.
Numerous memorials and petitions were present- ed to the General Assembly of 1845 on the subject of slavery. They were referred to a special com- mittee. That committee reported, and their report was adopted by a vote of 168 to 13. The follow- ing is the report, viz.:
"The memorialists may be divided into three classes, viz.:
1. Those which represent the system of slavery as it exists in these United States as a great evil, and pray this General Assembly to adopt measures for the amelioration of the condition of the slaves.
"2. Those which ask the Assembly to receive memorials on the subject of slavery, to allow a fuU discussion of it, and to enjoin upon the members of pur Church residing in States whose laws forbid the slaves being taught to read, to seek by all law- ful means the repeal of those laws.
" 3. Those which represent slavery as a moral evil, a heinous sin in the sight of God, calculated to bring upon the Church the curse of God, and calling
TESTIMONY OP GENERAL ASSEMBLY. 35
for the exercise of discipline in the case of those who persist in maintaining or justifying the relation of master to slaves.
" The question which is now unhappily agitating and dividing other branches of the Church, and which is pressed upon the attention of the Assem- bly by one of the three classes of the memorialists just named, is, whether the holding of slaves is, under all circumstances^ a heinous sin^ calling for the discipline of the Church.
"The Church of Christ is a spiritual body, whose jurisdiction extends only to the religious faith and moral conduct of her members. She cannot legislate where Christ has not legislated, nor make terms of membership which ^e has not made. The question, therefore, which this Assem- bly is called upon to decide is this : Do the Scrip- tures teach that the holding of slaves, without re- gard to circumstances, is a sin, the renunciation of which should be made the condition of member- ship in the Church of Christ ?
" It is impossible to answer this question in the affirmative without contradicting some of the plain- est declarations of the word of God. That sla- very existed in the days of Christ and bis Apostles is an admitted facti That they did not denounce the relation itself as sinful, as inconsistent with Christianity; that slave-holders were admitted to membership in the Churches organized by the Apostles ; that whilst they were required to treat their slaves with kindness and as rational, account- able, immortal beings, and, if christians, as breth-
36 TESTIMONY OP GENERAL ASSEMBLY*
ren in the Lord> they were not commanded to emancipate. them; that slaves were required to be " obedient to their masters according to the flesh, with fear and trembling, with singleness of heart as unto Ghri§t," are facts which meet the eyo of every reader of the New Testament. This Assembly cannot, therefore, denounce the holding of slaves as necessarily a henious and scandalous sin, calcu- lated to bring upon the Church the curse of God, without charging the Apostles of Christ with con- niving at such sin, introducing into the Church such sinners, and thus bringing upon them the curse of the Almighty.
" In so saying, however, the Assembly are not to be understood as denying that there is evil connect- ed with slavery. Much less do they approve those defective and oppressive laws by which, in some of the States, it is regulated. Nor would they by any means countenance the traffic in slaves for the sake of gain ; the separation of husbands and wives, parents and children, for the sake of * filthy lucre,' or for the convenience of the master ; or cruel treat- ment of slaves in any respect* Every christian B^rxd philanthropist certainly should seek, by all peace- able and lawful means, the repeal of unjust and op- pressive laws, and the amendment of such as are defective, so as to protect the slaves from cruel treat- ment by wicked men, and secure to them the right to receive religious instruction.
" Nor is this assembly to be understood as coun- tenancing the idea that masters may regard their servants as mere property, and not as human beings,
TESTIMONY OF GENERAL ASSEMBLY. 37
rationalj accountable^ immortal. The Scriptures prescribe not only the duties of servants, but also of masters, warning the latter to discharge those duties * knowing that their Master is in heaven, neither is there respect of persons with him.'
" The Assembly intend simply to say, that since Christ and his inspired Apostles did not make the holding of slaves a bar to communion, we, as a court of Christ, have no authority to do so ; since they did not attempt to remove it from the Church by legislation, we have no authority to legislate on the subject. We feel constrained further to say, that however desirable it may be to ameliorate the condition of the slaves in the southern and >vestern States, or to remove slavery from our country, these objects we are fully persuaded can never be secured by ecclesiastical legislation. Much less can they be attained by those indiscriminate denunciations against slave-holders, without regard to their char- acter or circumstances, which have, to so great an extent, characterized the movements ot modern ab- olitionists, which, so far from removing the evils complained of, tend only to perpetuate and aggra- vate them. • •
"The Apostles of Christ sought to ameliorate the condition of slaves, not by denouncing and excom- municating their masters, but by teaching both masters and slaves the glorious doctrines of the gospel, and enjoining upon each the discharge of their relative duties. Thus can the Church of Christ, as such, now improve the condition of the slaves in- bur country.
38 TESTIMONY OF GENERAL ASSEMBLY.
" As to the extent of the evils involved in slavery, and the best methods of removing them, various opinions prevail, and neither the Scriptures nor our constitution authorize this body to pre- scribe any particular course to be pursued by the churches under our care. The Assembly cannot but rejoice, however, to learn that the ministers and churches in the slave-holding States are awa- king to a deeper sense of their obligation to extend to the slave population generally the means of grace, and many slave-holders not professedly religious, favor this object. We earnestly exhort them to abound more and more in this good work. We exhort every believing master to remember that his Master is also in heaven, and in view of all the circumstances in which he is placed, to act in the spirit of the golden rule: 'Whatsoever ye would that men should do unto you, do ye even the same to them.'
" In view of the above stated principles arid facts, " Resolved^ 1st, That the Gsneral Assembly of the Presbyterian Church in the United States was originally o»'ganized, and has since continued to be the bond of union in the Church, upon the con- ceded principle that the existence of domestic sla- very, under the circumstances in which it is found in the Southern portion of the country, is no bar to christian communion.
"2d, That the petitions that ask the Assembly to make i>ie holding of slaves in itself 2. matter of discipline, do yirti^ally require this judicatory to dissolve itself, and abandon the organization under
TESTIMONY OV GENERAL ASSEMBLY. 39
whiclij by the Divine blessings, it has so long pros- pered. The tendency is evidently to separate the northern from the southern poition of the Ohurch, a result which every good citizen must deplore as tending to the dissolution of the union of our be- loved Country, and which every enlightened chris- tian will oppose as bringing about a ruinous and unnecessary schism between brethren who main^ tain a common falith."
By many the above action was regarded, as an abandonment of the position taken by the Assembly in 1818 on this subject. Hence,
In 1846 a number of petitions from individuals, memorials from Presbyteries, and a resolution from the Synod of Cincinnati, were presentedto the As^ sembly. These urged the Assembly " to utter addi- tional testimony on the subject of slavery, or at least to re-affirm or explain its former testimony.'* They were referred to a committee. This committee made the following report, which was adopted, viz.:
Our Church has, from time to time, during a period of nearly sixty years, expressed its views on the subject of slavery. During all this period it has held and uttered substantially the same senti- ments. Believing that this uniform testimony is true and capable of vindication from the word of God, the Assembly is, at the same time, clearly of the opinion that it hs^s already deliberately and sol- emnly spoken on this subject with sufficient fulness and clearness. Therefore,
"j8«so/ue(^, That no further action upon this siib- jfect is, at present, needed."
40
TESTIMONY OF ttENKRAL ASSEMBLY.
At a subsequent session of the same Assembly the following resolution was presented and adop- ted, viz.:
" Besolvedy That in the judgment of this house the action of the General Assembly of 1845 was not intended to deny or rescind the testimony often uttered by the General Assemblies previous to that date."
In 1847 the Assembly heard a sermon preached according to appointment on the religious instruc- tion of the colored population, by C. C. Jones, D. D. ; whereupon it was
" Resolved, 1st, That this Assembly has heard with satisfaction the sermon preached by the Rev. C. C. Jones, D. D., of Georgia, according to their appointment, on the subject of the religious instruc- tion of the colored population.
" Resolved, 2d, That the Assembly regard this subject as one of very great interest and importance, and recognize the goodness of God in opening this field to our ministers and missionaries to so large an extent, and with such cordial approbation from the community.
Remhed, 3d, That the Board of Missions be directed, if it appears to them advisable^ to ap- point a secretary or general agent from and for the south Hnd south-west, who shall superintend the ^ollectfon of funds and the location of missiona- r$:j^s, and attend to the. other duties of this depart- vii^ent, in co-operation with the Presbyteries and churches in that section of the colmtry."
Thi} subject of slavery was brought before the
TESTIMONY OF GSNEUAL ASSEMBLY. 41
General Assembly of 1848, by a memorial com- plaining that the testimony in regard to it is not sufficiently definite, and praying that whatever tes- timony has been borne against it might be publish- ed by the Board of Publication, under the order of the Assembly, with such additions and explanations as may render it more effective. The committee to whom this memorial was referred, recommen- ded the following resolution, which was adopted, viz.:
" Besolved, That no additional publicity in re- gard to the action of this Assembly on the subject of Slavery is necessary.''
The following resolutions commendatory of the Colonization Society were also adopted by the same Assembly :
" Eesolvedy 1st, That the enterprise of the Colo- nization Society, so successfully prosecuted amid so much obloquy, opposition, and misunderstanding, has our highest confidence, as wise, peaceful, hu- mane, and philanthropic.
" Resolvedy 2d, That as it has been in past years repeatedly commended to the patronage of the churches in our connection, as preeminently com- bining the noblest benefits to Africa and America, to the emigrant colonists, and to the heathen tribes around them, we would again offer it to their pat- ronage, and most earnestly recommend to all pastors and churches an annual collection for its support, to be made early in July.
^^Resolvedy Bd, ThB.t we have heard with the highest pleasure of the complete destruction of the
42 TESTIMONY OF GENERAL ASSEMBLY.
slave factories near Liberia, and most earnestly hope for the day when a traffic so odious and cruel shall be swept from the ocean."
Resolutions were also introduced, but indefinately postponed, declaring it to be the duty of masters to have servants, born in their house, baptized, and enjoining the Presbyteries to demand an annual re- port from the church Sessions of their fidelity in the premises, and to report to the Assembly from year to year. It will, however, appear in a subse- quent part of this volume, that the General Assem- bly of 1816, adopted a resolution affirming the general sentiment of these resolutions in reference to the baptism of slave children.
In 1849, again, numerous memorials were pre- sented asking the Assembly to declare slavery to be a sin, to enjoin such discipline as would remove it from the Church, to appoint a committee to collect statistics and report a plan of abolition to the next Assembly. In answer to these memorials the com- mittee to whom they were referred offered the fol- lowing resolutions, which were adopted, viz.;
" Eesohed^ 1st, That the principles of the Pres- byterian Church on the subject of slavery, are al- ready set forth in repeated declarations, so full and so explicit as to need no further exposition.
" Eesolved, 2d, That in view of the civil and domestic nature of this institution, and the compe- tency of secular legislatures alone to remove it, and in view of the earnest inquiry and deep agitation on the subject, which we now observe in one or more commonwealths of our country where slavery
TESTIMONY OP GENERAL ASSEMBLY. 43
exists, it be considered peculiarly improper and in- expedient for this General Assembly to attempt or propose measures in the work of emancipation.
'^Rcsolvcdy 3d, That all necessary and proper pro- visions is already made for the just exercise of dis- cipline upon those who neglect or violate the mu- iual duties of masters and servants, and the General Assembly is always ready to enforce these provis- ions, where the unfaithfulness of any inferior court is made manifest by record, or appeal, or com- plaint.
Resolved, Aih^ We rejoice to believe that the action of former Assemblies, so far from aiding or allowing the iniquitous oppression of man by his fellow man, has been steadily promoting ameliora- tion in the condition of slaves, by winning the con- fidence of masters in our freedom from fanaticism, and by stimulating the slave-holder and his pastor alike to labor in the religious instruction pf the blacks.
Resolved, 6th, That it be enjoined upon the Presbyteries situated in slave-holding States to con- tinue and increase their exertions for the religious instruction of slaves, and to report distinctly in their annual narratives to the General Assembly the state of religion among the colored population.''
An overture from the Presbytery of Beaver, was presented in 1860, asking the General Assemby to declare the system of slavery a great moral evil, and to recommend to all the members of our churches to employ such measures as will renaove this evil from our Church and from our land. Also,
44 TESTIMONY OP GENERAL ASSEMBLY.
a memorial from the church of Rocky Spring of the Presbytery of Chilicothe, supplicating the As- sembly to re-affirm the action of the Assembly of I8I85 and to enjoin upon all our church courts such action as shall speedily rid our Zion of slave- holding. The committee to whom these were re- ferred recommended the adoption of the following resolution upon this subject :
" Eesolved, That the previous and repeated de- clarations of the General Assembly upon the sub- ject of American slavery, are such as to render any action upon the above overture and memorial un- necessary."
This report was ultimately laid upon the table. The above is a transcript of all that the Gen- eral Assembly has said upon the subject of slavery.
TESTIMONY OP SYNODS.
46
CHAPTER IL
TESTIMONY OF THE SYNODS OF THE PRESBYTERIAN CHURCH ON THE SUBJECT OF SLAVERY.
The testimony here presented has been borne mainly, as will be observed, by those Synods situ- ated in non-slave-holding portions of the country. The action of southern Synods appears in the form of plans for the instruction and elevation of the slaves, and consequently comes more appropriately under another topic presented in this volume. The action of about two-thirds of the Synods belonging to the Church is given. To have given the action of all would have swelled unprofitably the volume. In a few cases the testimony has been abridged, but care has been taken to give it fairly, and in its full force.
The Synods of New York, New Jersey, Phila- delphia, and Memphis have not acted upon this subject, being fully satisfied to acquiesce in the^tes- timony borne by the General Assembly.
The Synod of Buffalo hai^- simply affirmed the K^s* action of the General Assembly, thus making it their own testimony upon the subject.
This subject has been frequently before the Sy- nod of Pittsburgh. In* 1839 an overture was pre- sented from the Presbytery of Beaver. It was re- ferred to a committee which reported ««that they recommend this body to adopt, as expressive of
46
TESTIMONY Op SYNODS.
their views with reference to this great evil (of sla- very) as it exists in our land, the minute of the General Assembly of 1818 on the subject, except so much of it as is found in the Digest on page 346, recommending the Colonization Society." The report was adopted. In a subsequent resolu- tion the Synod declare that their reason for the ex- ception in relation to the Colonization Society, was not any want of confidence in that Society, a great majority of the Synod being in favor of it, but def- erence to the feelings of brethren, and to avoid pro- tracted debate.
In 1841, the subject being again before Synod, they refer to the act of 1839 and say:
" The Synod have already, (in 1839), in accor- dance with the resolutions of the Assembly of 1818, borne their strongest testimony against sla- very, accompanied with appropriate counsels and directions, as to the duty of christians. They have declared Hhat the voluntary enslaving of one part of the human race by another is a gross vio- lation of the most precious and sacred rights of hu- man nature — is utterly inconsistent with the law of God, which requires to love our neighbor as ourselves — and is totaTiy irreconcilable with the spirit and principles of the gospel of Christ.' "
Again, in 1845, in reply to a memorial from the Presbytery of Beaver, the following resolution was adopted, viz :
Resolved, That this Synod, in the spirit of af- fectionate regard for these brethren, dismiss the whole subject, with the assurance to them that we
TESTIMONY OF SYNODS.
47
abide by our own action of 1841 , affirming the principles of the Assembly's act of 1818, as the unaltered sentiments of this body on the subject of slavery."
In 1844 the Synod of Wheeling passed the fol- lowing resolution, viz.:
" Eesolvedy That inasmuch as it was originally recommended by the Presbytery of Georgia, and since by many sister Presbyteries, to the General Assembly's Board of Domestic Missions to send missionaries to labor among the colored population of the South, we heartily approve and recommend to the Board this important field of labor."
In 1846 numerous memorials were presented to the Synod asking them to seek a repeal of the ac- tion of the Assembly of the same year. To these the following answer was given :
"While the committee would prefer that this vexed question should be assigned to a special com- mittee, yet as we are required to present the subject to Synod in some formj we recommend the adop- tion of the following resolution, which we hope will be adopted by the exercise of a spirit of con- ciliation among brethren, all of whom desire the removal of a great evil existing in our Church and country, and differing little in sentiment except as to the mode of accomplishing that object.
Resolved, That inasmuch as there is consider- able difference of opinion as to the meaning of the action of the last General Assembly on slavery, it being alledged that such action is founded on a more contracted view of the slavery question than
48
TESTIMONY OF SYNODS.
the action of any previous Assembly, presenting the subject in a particular aspect, instead of meeting it fully in its general bearing; yet as that body is ac- cessible to all who approach it in a proper manner, and competent to explain its own action, Synod, therefore, deem it inexpedient to comply with the request of the memorialists in asking the Assembly to repeal its doings, or to make slave-holding a bar to christian communion. And at the same time. Synod take this opportunity of cheerfully express- ing their approbation of the sentiments presented by the Assembly of 1818 on this subject."
At a meeting of the Synod of Ohio, in 1835, the following overture was presented, discussed and acted upon, viz.:
" Is it not the duty of the Synod to express their opinion, and to advise the churches respecting the action and excitement of the present times on the subject of slavery, and the various evils which have grown out of the manner iu which this subject has been managed."
To this overture the following answer was given:
" Resolved, 1st, That this Synod cordially ap- prove that provision of the Constitution of the State in which, we live which declares that invol- untary servitude, unless for the punishment of crime, shall never be permitted ; and they cannot but regard slavery as, in every respect, an evil which all men should disapprove, and which should be removed as speedily as may be practicable in a prudent and lawful manner.
Mesolved, 2d, That while it is a solemn duty
TESTIMONY OP SYNODS.
49
not to assail, but to respect, the legal and constitu- tional rights of the inhabitants of those States whose regulations in regard to slavery are different from ours, it is a good work to elevate the charac- ter and ameliorate the condition of the whole Afri- can race in a safe and reasonable manner.
" Resolved, 3d, That it is inconsistent with the wisdom that is from above to excite and inflame the public mind on the subject of slavery, by proposing impracticable or unsafe measures, by circulating publications and disseminating opinions which are inconsistent with the welfare and safety of our fel- low citizens."
In 1837 the subject was brought before the Sy- nod thus;
" The Synod of Ohio, at its present meeting, is respectfully requested to answer the following ques- tion: Can any one hold the mystery of the faith in a pure conscience, who claims and exercises a pro- perty right in his fellow man, so that he may, at his pleasure, not only sell and buy his labor, but also his person, as he would sell and buy personal property?"
To this question the following answer was given :
"The Synod of Ohio very cordially unite in bearing testimony against slavery as practiced in the United States, believing it to be a great sin against God; but think tha^ the discussion of this subject at this time by the Synod, is uncalled for and unprofitable to our churches and to the world."
The following resolutions, adopted by the Synod
60
TESTIMONY OP SYNODS.
of Cincinnati in the year 1844, contain their testi- mony on this subject :
" 1. Eesolvedy That the system of slavery as it exists in several States of this Union, including those unequal and unjust laws which authorize the master to separate families and make merchandise of his slaves for gain, is manifestly contrary to the principles of the gospel, and therefore sinful.
" 2. Resolved, That while we hold and declare this sentiment, nevertheless it is our view, that there are individuals in our Church who stand in the re- lation of mastei's to slaves, who are for a time un- der such peculiar circumstances that they cannot be justly charged with sin merely because of this re- lation."
The testimony of the Synod of northern Indiana on the subject of slavery, is contained in a frater- nal letter which they addressed in 1844 to the min- isters and members of the churches belonging to the Synods situated in the slave-holding States. The following extract will fully exhibit their views :
" We cannot, in so brief a space as we have al- lowed ourselves, discuss the evils of slavery at large ; but we are concerned to place before you old facts again with the hope that, coming from your own brethren, they will quicken your zeal if it need rousing. The facts that we wish to pre- sent are such as follow: That a slave must be igno- rant. No exception can alter the general statement that safety requires that slaves should be ignorant. They are, therefore, not taught to read — their
TESTIMONY OP SYNODS.
51
minds are not developed by instruction — they are acted upon by motives proper only to animals, and generally sink to or below the range of animals. Whatever things they are taught are for the purpo- ses of gain — to make them better slaves, and not better men, W^th this omission is coujpled another and a worse one — the neglect of their moral cul- ture. Their souls are left as destitute of light as their minds, and thus at once they are forbidden to be men on earth or saints in heaven. If some few are slenderly taught, the effect of the system is un- questionably to place the slave in circumstances where vice and degradation will be inevitable and certain. Marriage is but a name. The ties of pa- rental and filial love are subject to violation at any time, without a single guard, except that which may exist in the breast of the master. Pro- miscuous concubinage becomes general. Chas- tity ceases to be a virtue. Why should it be re- cognized when the slaves are tempted to free indul- gence by the example of the master and his sons among them? We are pained to ^peak- of these things, nor would we were there not uncontradicted evidence in every slave State tliat the slave popula- tion is in a most degraded state of morals. When every natural right is violated in respect to the slave, can we expect that he will grope out, in his darkness, the laws of honesty or veracity? Can a slave be a slave long without becoming a thief and a liar? Where there is no motive to labor such as God has made as proper to man— no hope of reward — no wages — no acquisition of property —
52
TESTIMONY OF SYNODS.
no hope of liberty — can a slave be other than in- dolent? And the lowest instincts of animal man will teach him, by trick and cunning, to secure in- dolence as the only luxury of his condition.
"That many christian masters strive to avert these evils from their slaves does not alter the gen- eral eifect; and their example, by presenting the fairest aspect of slavery, quiets the conscience of the holder; and it may be said without exaggera- tion, that the better a limited portion of the slaves are made, the worse it is for the whole, since the good of the few becomes a palliation for the evil of the many. The world has never known an in- stance— we do not believe it possible that there should be an instance — of a race subjected to ab- solute servitude without making them dishonest, mean-spirited, trickish, lying, and unchaste. And in respect to African slaves, we perceive them to be unenlightened in all those things which are be- coming to man on earth, and in respect to their souls, as dark as that wretched world to which they are hastening.
" A system which violates the natural rights of man, affords not one incitement to good, which appeals only to the lowest appetites, which leaves the mind dark from policy, and the soul darker yet from neglect, which influences every evil passion without encouraging one virtuous feel- ing; which begins by defrauding men of every right, and ends by reducing them so low that they no longer care for such loss 5 takes away every such excitement and pleasure as is common to humanity,
TESTIMONY OP SYNODS.
53
and ends by making the slave entirely happy as a beast, surely such a system is abhorrent to every expressed notion of right among men, to every sen- timent of freedom in our bosom, and stands in most deadly opposition to the word of God."
Holding these views, of course the Synod urge emancipation. They regard emancipation as th« most efficient, and an indispensable preparation for freedom. They however acquiesce in the action of the General Assembly of 1845.
The Synod of Kentucky acted on the subject of slavery as early as the year loOO. The Session of Concord Church had suspended an individual for exposing to sale at public auction a negro boy. The case was carried to the Presbytery of West Lexington, and the Presbytery reversed the decis- ion of the Session* It was then appealed to Sy- nod, and the Synod " determined that the judgment of Presbytery ought to be, and it is hereby re- versed, and the decision of the Session of Concord Church confirmed." This action w^as afterward re-considered, and the case remanded to the Session for re-investigation and final decision.
At the same time, the Synod directed the Pres- byteries to take such order as to them might seem most prudent, to secure the religious instruction of the slaves, and also a humane and christian treat- ment of them. The same sentiment has been fre- quently expressed by the Synod.
In 1834 the abstract subject was brought before Synod, and a paper was adopted declaring " sla- very repugnant to the principles of our holy reli-
64
TESTIMONY OP SYNODS.
gion;" that "its continuance any longer than is necessary for its safe and beneficial termination, is sinful.'* And the Presbyteries and Church Ses- sions were directed to adopt measures for the grad- ual emancipation of slaves, especially those to be hereafter born.
A committee appointed by the Synod for the purpose, published in 1836 an address describing ia glowing language the horrors of the slave system, and proposing a plan for gradual emancipation. This report was not acted upon by the Synod, al- though known to be expressive of the views of nearly all its members. The reason of its not be- ing presented was the fanatical excitement which arose about this period at the north, rendering it impolitic to agitate the subject in the region occu- pied by the Synod. This address is too long to be inserted here entire. The following synopsis will exhibit its doctrines and plan of emancipation. It may be proper to add that the recent political his- tory of Kentucky abundantly proves that the senti- ments of the address are those entertained now by almost every member of that Synod. The address declares:
" We all admit that the system of slavery which exists among us is not right. The system as it ex- ists among us, and is constituted by our laws, eon» sists of three distinct parts — a deprivation of the right of property, a deprivation of personal lib" ert^i and a deprivation of personal security.
1. A part of our system of slavery consists in depriving human beings of the right to acquire
TESTIMONY OF SYNODS.
56
and hold property. Every man has from God a right to the proceeds of his own labor. All recog- nize this right. The Scriptures teach add strongly guard it. Slavery deprives men of it.
"2. The deprivation of personal liberty forms another part of our system of slavery • ^ All men are created equal.' They have an inalienable right ik> liberty. The slave has no right to his wife or children. He has no right to himself. His flesh is bought and sold. He is subject to the will of an absolute master. The rights of conscience are ever destroyed. The master may prevent his slaves from worshiping God according to the dictates of th^jr consciiK&e.
|13. The deprivation of personal security is the reiMvAtdng constittient of our system of slavery* The hjaster may maltreat in any form, and to any extent short of producing speedy death. Any other white man may abuse, and even murder the slave in the presence of any number of other slaves. Their testimony cannot convict him.
" There are certain effeets springing naturally and necessarily out of such a system, which must also be considered.
"1. Its most striking effect is, to deprave and degrade its subjects by removing from them the strongest natural checks to human corruption. There are certain principles of human nature by which God w^orks to save the moral world from ruin. In the slave these principles are eradicated^ He is degraded to a mere creature of appetite and passion. These are the feelings by which he is
56
TESTIMON¥ OP SYNODS
governed. The salt which preserves human nature is extracted, and it is left a putrifying mass.
"2. It dooms thousands of human beings to hopeless ignorance. The slave has no motive to acquire knowledge. The master will not undergo the expense of his education. The Lvw positively forbids it. Nor can this state of things become better unless it is determined that slavery shall cease. Slavery cannot be perpetuated if education be generally or universally given the slaves.
"3. It deprives its subjects, in a great measure, of the privileges of the gospel* Their inability to read prevents their access to the Scriptures. The Bible is to them a se&!|d book. There is no ade- quate provision made for their attendance upon the public means of grace. Nor are they prepared to profit from instructions designed for their masters. They listen when in the sanctuary to prophesyings in an unknown tongue. Comparatively few of them are taught to bow with their masters around the domestic altar. Family ordinances of religion are almost unknown in the domestic circles of the blacks.
"4. This system licenses and produces great cruelty. The whip is placed in the hands of the master, and he may use it at his pleasure only avoiding the destruction of life. Slaves often suf- fer all that can be inflicted by wanton caprice, by grasping avarice, by brutal lusty by malignant spite, and by insane anger. Their happiness is the sport of every whim, and the prey of every passion that may enter the master's bosom. Their bodies are
TESTIMONY OP SYNOBS
67
lacerated with the lash. Their dignity ie habitu- ally insulted. Their tenderest affections are wan- tonly crushed. Dearest friends are torn asunder. Brothers and sisters, parents and children, see each other no more. There is not a neighborhood where these heart-rending sceries are i^ot displayed. There is not a village or a road that does not behold the sad procession of manacled outcasts, whose chains and mournful countenances tell that they are exiled by force from all they hold dear.
"5. It produces general licentiousness among the slaves. Marriage as a civil ordinance they cannot enjoy*^;^ sT^ marriages are mere contracts voidable at th^ir master's pleasure or their ow?** And never, isf iiiy civilized county, has respect for these restraints of matrimony heeii more nearly obliterated than it has been among our blacks. This system of universal concubinage produce^ re- volting licentiousness.
" 6. This system demoralises the whites as well as the hlacJss* The masters are clothed with des- potic power. To depraved humanity this is ex- ceedingly dangerous. Indolence is thus fostered. And hard-heartedness, selfishness, arrogance and tyrany are, in most men, rapidly developed and fearfully exhibited.
" 7. This system draws down upon us the ven- geance of heaven, < If thou forbear to deliver them that are drawn to death, and^ those that ^ire ready to be slain ; if thou sayest. Behold, we knew it not; doth not he that pondereth the heart con-, sider it? and he that keepeth thy »oul, doth he not
58
TESTIMONY f)^ SYNODS*
know it ? and shall he not render to every man ac- cording to his works ? ' ' The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy; yea, they have op- pressed the stranger wrongfully. ^ ^ * There- fore have I poured out mine indignation upon them: I have consumed them with the fire of my wrath; their own way have I recompensed upon their heads, saith the Lord.' Such is the ss^stem, such are some of its effects.
"But some affirm that God's word sanctions sla- very. It is said that God expressly permitted his people to enslave the Cahaanites.. True, he thus punished them. It is his prerogative to punish men for their guilt in one form or another, as shall seem good to him. But man may not arrogate the pre- rogative of the Almighty. If the Bible sanctioned slavery, it must be the Greek and Roman slavery which prevailed in the Apostle's days. That wa-s a system far more cruel than the American. Is it not an insult to God to affirm that he approved such a system ? But the Apostles gave. directions for the mutual conduct of masters and servants. True, but the relation of master and servant will ' always exist, though slavery should cease. And the directions apply to all forms of this relation ; ^ and do not prove the correctness of slavery any more than the injunction to be 'subject to the pow- ers^hat be,' proves the divine right of kiiigs, - But it is said, 'the New Testament does not condemn §iave-hoiding in express terms.' It does in the most direct and positive , manner. The Greek
TESTIMONY OP SYNODS.
59
language had not a term answering to the word slave. Hence the Apostles enumerated all the dis- tinctive features of slavery, and. declared each and all of th^m sinful. They also enjoined those vir- tues the practice of which would destroy slavery. The precepts against fraud, oppression, pride and cruelty, all cut through the heart of the slave sys- tem. And the command, * love thy neighbor as thyself,' would wholly remove it from the earth. Slavery is forbidden by the Scriptures precisely as gladiatorial shows, in which men w^ere hired to butcher each other, and the selling of children by V their parents, often practiced fermerlyj s^-e forbid- den; that is, by denouncing ail the crimes which these acts involve.
, "From these views, it appears manifestly the duty of every individual to aid vigorously and effi- ciently in the abolition of slavery. It is not enough to affirm, ' I have done all I can for the comfort and well-being of my own slaves.' This will not protect their posterity, nor secure the good of others. This does not fulfil the injunction, 'what things soever ye would that men should do unto you do ye even so to them.'
"It is often urged that the slaves, are better off than the free negroes. But has God so created a whole race that it is better for them to remain in perpetual bondage ? None believe it. Nor should it be plead as a justification of slavery that emanci- pation will promote a mixture of the two races. But if each individual liberate and colonize his slaves, he will fully meet his responsibility and
60 ' TESTIMONY OP SYNODS,
avo'd the criminality of promoting this mixture. It is, therefore, the duty of every christian to use vigorous and immediate measures for the destruc- tion of this whole system, and for the removal of its unhappy effects.
" But what plan can be adopted for effecting this work? The most simple is that of abolition, or immediate and complete emancipation. But those who conceive that immediate emancipation is, in all cases, a duty, do not reflect upon the circum- stances in which we are placed. No laws are pro- vided for the peculiar condition of the emancipated blanks. They would be exposed to great dangers and evilsr But,
" The plan which we propose is, for the master to retain, during a limited period, and with regard to the real welfare of the slave, that authority w'hich he before had in perpetuity, and solely for his own interest. Let the full liberty of the slave be secured against all contingencies by a recorded deed of emancipation, to take effect at a specified time. In the meanwhile, let the servant be treated with kindness— let all those things which degrade him be removed — -let him enjoy means of instruc- tion— let his moral and religious improvement be sought — let his prospects be presented before him, to stimulate him to acquire those habits of fore- sight, economy, industry, activity, skill, and integ- rity which will fit him for using well the liberty he is soon to enjoy.
^'To the objection that the man who adopts this gradual scheme encourages others in slave-holding,
TESTIMONY OF SYiiO.nfy.
61
it is replied, that his example cantiot be appealed to for such a purpose. He hap, by his deed of emancipation, recorded his detestation of the sys- tem. It should also be seriously considered wheth- er, by a hasty emancipation of some, the chains may not be more firmly riveted upon others. When set at liberty without being prepared, their improper conduct will produce a strong prejudice against both free blacks and the cause of emancipation. In view of this plan —
"1. We would recommend that all (slaves now under twenty years of age, and all those yet to be bom in our possession, be emancipated as they severally reach their twenty-fifth year.
"2. We recommend that deeds of emancipation be now drawn up, and recorded in our respective county courts, specifying the slaves we are about to emancipate, and the age at which each is to be- come free. ,
"3. We recommend that our slaves be instructed in the common, elementary branches of education.
"4. We recommend that strenuous and perse- vering efforts be made to induce them to attend reg- ularly upon the ordinary services of religion, both domestic and public.
'*5. We recommend that great pains be taken to teach them the holy Scriptures ; and that to effect this, the instrumentality of Sabbath schools, wher- ever they , can be enjoyed, be united with that of domestic instruction. >
"Many churches have a sufficient number of pious masters to enable them to hire a teacher for
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TESTIMONY OP SYNODS.
the young whom they intend to emancipate. The younger members of many families can engage in giving them instruction. Sabbath schools for them should be organized in nearly all our congrega- tions.
"There are but three courses before you — imme- diate or gradual emancipation, or a perpetuation of the system. The first you will not probably adopt. If you refuse to pursue the second, there is no al- ternative but to lend your influence to perpetuate a system which God abhors — which exhibits power without responsibility, toil without recompense, life without liberty, law w^ithout justice, wrongs without redress, infamy without crime, punishment without guilt, and families without marriage. Sec- ular legislatures will not remove the evil; the work must begin at the house of God.
" We must soon all appear at God's bar. Are you prepared to say, ' As I have done unto these, so let it be done unto me; as I have showed mercy, so let me receive mercy at the hand of my judge.'"
Such is a brief and faithful summary of this ad- dress, although not always given in its own lan- guage. In the clearest and most forcible manner are the evils both of the nature and practical work- ings of the system pointed out. And most earn- estly is their removal plead for. ■
The following letter, addressed by the Synod of Virginia to one of its Presbyteries, although writ- ten in 1800, is still expressive of the sentiments of the members on the subject of slavery :
"Rev. and Dear ^Brethren — A letter from
T15STIM0NY OF SYNODS.
63
your committee enclosing a memorial from the united congregations of Caneridge and Concord, is now before us ; and much do we. lament the un- happy occasion of that address. That so many thousands of our fellow creatures should, in this land of liberty and assylura for the oppressed, be held in chains, is a reflection to us painfully afflic- tive. And most earnestly do we wish that all the r members of our communion would pay a proper at- tention to the recommendation of the late Synod of New York and Philadelphia upon this subject. We consider it the indispensable duty of all who hold slaves to prepare, by a suitable education, the young among them for a state of freedom, and to liberate them as soon as they shall appear to be duly qualified for that high privilege ; and such as neglect a duty so evidently and so powerfully en- forced by the common principles of justice, as well as by the dictates of humanity, and the benign genius of our holy religion, ought, in our opinion, to be seriously dealt with and admonished on that account. But to refuse to hold christian commun- ion with any who may differ from us in sentiment and practice in this instance, would, we conceive, in the present conjuncture at least, be a very un- warrantable procedure ; a direct infraction of the decision of the General Assembly of our Church, and a manifest departure from the practice of the Apostles and the primitive Church. Nor is this all. Such a measure would, it appears to us, be more likely to confirm such as err in this instance in their errors than to relieve them.
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TESTIMONY OF SYNODS
" There seems to be an evident want of precision in the reasoning of the brethren who presented the memorial referred to us. They consider slavery to be a moral evil> and consequently a sufficient ground of exclusion from the communion of the Church. Nay, they represent it as a known sin, and seem evidently to intimate that the members of the Church who live in the practice of it, know it to be a sin. This Estatement appears to be not only incorrect, but inconsistent with the plan of eman- cipation submitted for your consideration. If the holding of any of our fellow creatures in a state of servitude be absolutely iahd jn eyfiry circumstance a moral evil, or a sin^ a total emancipation ought immediately to take place. A rpeasure which would, there is reason to apprehend, be attended with many and great evils, and that moral, as well as political; and which their good sense and mod- eration did not permit them to recommend.
" That it was wrong in the first instance to re- duce so many of the helpless Africans to their present state of thraldom will be readily admitted, and that it is a duty to adopt proper measures for their emancipation, will, it is presumed, be univer- sally conceded. But with respect to the measures best calculated to accomplish that important pur- pose, and the time necessary to give them full ef- fect, diiTerent sentiments may be entertained by the true disciples of the Great Friend of man.
And in this instance of doubtful disputation mu- tual forbearance and charity ought to be exercised toward those who diflfer in opinion frotn om an-
TESTIMONY OV SYNODS.
66
Other. If any retain their slaves in a state of bondage, at the same time that they consider it their duty to emancipate them immediately, they are certainly highly censurable, and deserve to be ex- cluded from the communion of the Church. This is, however, a charge which ought not to be ad- vanced without sufficient evidence to support it; and the advocates for emancipation ought to beware lest by too much precipitation they should obstruct the good work in which they are engaged. This caution seems to be peculiarly necessary at the present time, when there is so much reason to ap- prehend dangerous insurrections from the black people in some of our States, and when a danger- ous plot for the purpose has recently been discov- ered in Virginia. And, may that Almighty Being who hath made of one blood all the nations upon earth, dispose the hearts of all the members of our Church to do justly, and love mercy, at the same time that they profess to walk humbly with their God.
"By order of Synod."
Again, in 1835, when the subject of abolition was brought before Synod, the following action was taken, viz.:
" The resolutions from the Winchester Presby- tery on the subject of abolition were read. These, together with a paper presented by Prof. Taylor on the general subject of. slavery, were committed to a committee.
The committee on the resolutions from Presby-
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TESTIMONY OP SYNODS.
teries of Winchester and East Hanover, made their report, which was adopted, and is as follows :
" The committee to whom were referred the res- olutions of the Presbyteries of Winchester and East Hanover, have, according to order, had the same under consideration, and respectfully report, that in their judgment, the following resolutions are necessary and proper to be adopted by the Sy- nod at the present time :
" Whereas, the publications and proceedings of certain organized associations, commonly called Anti-slavery or Abolition Societies, which have iateljf M'sen^in some parts of our land, have greatly disturbed^ and are still greatly disturbing, the peace of the Church and of the country; and the Synod of Virginia deem it a solemn duty which they owe to themselves and td the community to declare their sentiments upon the subject; therefore,
"1. Resolved unanimously , That we consider the dogma so fiercely promulgated by the said asso- ciations, that slavery as it exists in our slave-hold- r ing States is necessarily sinful and ought to be im- ! mediately abolished, and the conclusions which naturally flow from that dogma as directly and pal- pably contrary to the plainest principles of com- mon sense and common humanity, and to the clear- est authority of the word of God.
2. Resolved unanimously^ That in the delib- erate judgment of this Synod it is the duty of all mi]j|i^ers of 'the gospel to follow the example of c :^'§ft'i'Ord and Saviour and of his A|)ostks.in sirai- , ; • Sr cireumstancesj, i n abstains ng from 4ii Intcfrfer-
TESTIMONY OF SYNODS.
67
ence with the state of slavery as established among us by the laws of our commonwealth, and confining themselves strictly to their proper province of incul- cating upon masters and sla-ves the duties enjoined upon them respectively in the sacred Scriptures, which must tend immediately to promote the wel- fare of both, and ultimately to restore the whole world to that state of holy happiness which is the earnest desire of every christian heart.''
It will be apparent to the attentive reader of the foregoing pages, that amid some variety of senti- ment and manner of speaking, there is an essential co-ihddence of views among the Synods. These views also accord in the main with those expressed by the -General Assembly. They all condemn the evils connected w^ith or growing out Qf the system of slavery. They all abhor the system. And they all acquiesce in the sentiment that a slave-holder may, notwithstanding, be a true child of God, and
^properly a member of the visible Church. Such a general concurrence of views, among men pos- ,sessed of as much intelligence and love of truth
/ ^nd purity as those composing these bodies, is a powerful presumption of their correctness.
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POSITION OP THE ASSEMBLY.
CHAPTER nr.
THE POSITION OP THE GENE51AL AfiSSEfiJBLY ON THE
SUBJECT OP SLAVERY. -
It may be proper here to refer to a preliminary question. Is the testimony of the General Assem- bly consistent with itself? This has been answered in the negative. Many aflBiim that the Assembly have more recently, not only departed from, but contradicted their former testimony. Now that it professes to be consistent may be regarded as a pre- sumption that it is so. It is proper to take for granted that the Assembly speak honestly and truly until some decisive evidence to the contrary is pre- sented. In 1846 the Assembly resolved, "That the act of 1845 was not intended to deny or rescind the testimony ofter. borne by the General Assembly ppsyieus to that date.'' This must be regardedias tantamount to a re-affirmation of all the testimony which had previously been utte^Jd. Whatever coii^arieJ^y, therefore, others may suppose to exist l)etween Ae act of 1845 and antecedent acts, the design the Assembly was to testify in precise accordance with the sentiments before expressed. CaiKior, then, requires that suclva construction be put upon the act of 1845 as will make it accord with tbrmer acts on that subject, if it be prac- ticable.
But a careful examination of all the testimony
POSITION OF THE ASSEMBLY.
69
borne, together with the circumstances under which the several acts were passed, will clearly show that the different parts^vessentially co-incide. In the act of 1787, the Synod of New York and Philadel- phia proceed upon the assumption that slavery is a great evil, and yet that all who hold slaves are not necessarily so guilty as to exclude them from the Church; and recommend christian masters to edu- cate their slaves and prepare them for freedom^ aud to labor for the final abolition of slavery. This was reiterated by the General Assembly in 1793. In 1795 the Assembly were called upon to answer this question:
" Should a conscientious person, viewing slavery as a moral evil highly offensive to God and injuri- ous to the interests of the gospel, living among those who practice it, hold christian communion with them?^*
This question they answered in the affirmative, and exhorted those persons to live with their breth- ren differing from them in opinion, in charity and peace. At the same time they expressed regret in reference to the existence of slavery, condemned the traffic in slaves, and all undue severity towards them, and enjoined upon the Presbyteries and Ses- sions to labor to prevent such shameful conduct. Here, while the system is condemned and some of its evils pointed out as subjects of Church discip- line, the mere fact of sustaining the relation of master is declared no bar to christian communion. This testimony was reiterated in 1815.
In 1818 the subject was brought before th^
70
POSITION OF THE ASSEMBLY
Assembly by a resolution offered in reference to the sale of a slave who was a professor of religion. A committee was appointed and dir^^cted to prepare a report to be adopted by the General Assembly, ex- pressing their opinion in general on the subject of slavery. It was the system, the general subject then, which they considered. And they contem- plated it especially in the aspect of the numerous and fearful evils connected with or growing out of it. The system, with its evils, they most justly and most vividly portrayed, and most unequivocally condemned. They gave suitable directions for the conduct of all christians who are connected with slavery. But when they said, "these evils connect themselves with its very existence," they mani- festly meant the system, and not every individual case of slave-holding. They were testifying in reference to the system in general. They could not have meant to charge every individual slave- holder with the perpetration of such evils, else they must have directed that every such person be ex- cluded from the Church. No church on earth could knowingly and purposely retain those within its pale who are guilty of the wrongs they describe as involved in slavery, and yet claim to be a church of Christ, or be recognized as such by others. But that they did not mean to condemn or un- church every slave-holder, is clear from their own language. " And we at the same time exhort others to forbear harsh censures and uncharitable reflections on their brethren who unhappily live among slaves whom they cannot immediately set
POSITION OP THE ASSEMBLV
71
free.'* Whilst, then, they strongly condemned the system and all the evils connected with it, they evidently did not, affirm that the holding of slaves is itself to be taken as decisive evidence of such guilt, as must exclude from christian communion. ' They manifestly proceed upon the assumption of the opposite doctrine.
In 1846 the question presented before the Assem- bly was not concerning the system of slavery in general, but, " whether the holding of slaves is, under all circumstances, a heinous sin, calling for the discipline of the Church?" To the settlement of this question the attention of the Assembly was mainly confined. And after condemning almost every essentially evil feature of the system, they answer the question in the negative. When, in doing this, they affirm that " domestic slavery, un- der the circumstances in which it is found in the southern portion of this country, is no bar to chris- tian communion," they clearly mean, not the sys- tem of slavery as it exists, but the mere holding of slaves. This will be plain from a moment's con- sideration. There are but three interpretations of their language which can be given. The first of these is, that it signifies the whole slave system as it exists in the south. This, many contend, is the true interpretation. But surely it cannot be. They were aipting upon the question whether the mere holding of slaves is an offence that should exclude from the Church. Their reasoning proved that this is not necessarily sinful. If they meant to em- brace the whole system in their conclusion, they
72
POSITION OP THE ASSEMBLY.
were guilty of a palpable and shameful sophism, iii discussing and professing to act upon one point, yet actually determining a totally different one. But such sophistry ought not, without the weightiest reasons, to be charged upon a body so large, able, and pious. If this be their meaning, they contra- dicted all the testimony they had ever borne upon the subject. But themselves have assured us posi- tively since, that such was not their intention. This, therefore cannot be the true interpretation of their language.
A second interpretation which may be given is, that the circumstances under which the members of the Church in the south are placed, justify their practicing slavery according to the system . But this would involve the same sophism referred to above, and would in like manner contradict the preceding testimony of the Assembly, which they assure us they did not design to do. And besides, it woi?Id have been utter folly for the Assembly thus gravely to pronounce upon the circumstances of thousands of persons, and predicate so important a decision upon them, when in truth they were totally igno- rant of the actual situation of nine-tenths of all these persons. This, therefore, cannot be their true meaning.
The only remaining interpretation that can be given is, that by "domestic slavery they mean the simple holding of slaves, or slavery divested of the evils they had condemned and connected with the discharge of the duties they had previously en- joined. This agrees with the subject which was
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before them, the reasoning they employed, and the language of the conclusion to which their reasoning brought them: "The Assembly «cannot, therefore, denounce the holding of slaves as necessarily a heinous and scandalous sin.'' It accords with the language of which follows : " The petitions that ask the Assembly to make the holding of slaves in itself a matter of discipline.'' This interpre- tation shows a complete harmony between the proposition before them, their reasoning in refer- ence to it, the conclusion at which they arrived, and their final action. It also makes their testi- mony coincide with that previously borne, and also with the position of nearly all the evangelical churches of this country upon the subject. How- ever unhappy their language, we deem this there^ fore, plainly their meaning. Their sentiment manifestly is, that slave-holding, mder the circum- stances in which it is practiced by professors of re- ligion living in the southern portion of this country, is not in itself a bar to christian communion.
This sentiment is involved by open declaration or manifest implication, in all the testimony borne by the Assembly from the begining. The system slavery, with all its evils, has, in like manner been condemned by all the testimony uttered from the first. There is, therefore, clearly an es- sential consistency and coincidence of parts in all the testimony borrie by the Assembly, at different periods from its formation until the present tir^- ^ .
This point satisfactorily settled, we may proceed to enquire what is the precise position which the
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General Assembly have, by these acts, assumed? That we may have a short, comprehensive and ac- curate view of this matter, we have condensed all the testimony of the Assembly into the following concise statements. We think they accurately set forth the position which the chief judicatory of our Church occupies on this important and difficult subject:
1st. The Assembly have never asserted the abso- lute sinlessness of the relation of master and slave as it exists even among professing christians in the southern portion of this country. They simply de- clare that the abstract relation is not necessarily sinful.
2d. Then, as the abstract relation is not neces- sarily sinful, the Assembly hold that the mere fact that any persons in the southern portion of this country sustain that relation, cannot, without regard to circumstances, be pronounced a sin, the renunci- ation of which should * be made a condition of membership in the Church of Christ ; or, in other words, that slave-holding, 'Sunder the circum- stances in which it is found in the southern portion of this country," is not in itself " a bar to chris- tian communion." -
3d. The system of slavery, or *Hhe voluntary enslaving of one part of the human race by an- other," which is done under the slave system as it exists at the south, the Assembly declares "a gross violation of the most precious and sacred rights of human nature, utterly inconsistent with the law of God, and totally irreconcilable with the spirit and
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principles of the gospel of Christ.'* In the strong- est and most unequivocal terms they condemn the whole system.
4th. The Assembly also decidedly condemn all the specific evil features of the system. They forbid the members of the Church to regard their slaves as mere jproperty, and not as human beings, rational, accountable, and immortal. They forbid the traffic in slaves for the sake of gain or conven- ience, the separation of husbands and wives, pa- rents and children, and all cruelty of whatever kind in their treatment.
5th. The Assembly also enjoin upon all the members of the Church who hold slaves to instruct them especially in the great doctrines of Christian- ity; to cultivate in them habits of industry, econo- my, and management, such as will prepare them for the enjoyjment of freedom ; and to labor in the most prudent and effective way for the final aboli- tion of slavery as speedily as possible ; and to act towards them in the spirit of the golden rule, whatsoever ye would that men should do unto you do ye even so to them."
6th. The General Assembly moreover enjoin upon the Sessions and Presbyteries to strive to pre- vent the perpetration, by any of the menders of the Church, of the wrongs authorized by the system; and promptly to visit any disregard of the prohibi- tions and injunctions stated above with discipline, even to the extent of the suspension of the offender from all the privileges of the Church, "till he re-
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pent and make all the reparation in his power to the injured party."
In short, the mere legal relation they hold to be not necessarily sinful; they condemn the system. The wrongs authorized by it they forbid upon the penalty of Church discipline ; and they enjoin the duties which men standing in this relation to oth- ers owe them. Such we regard as the position taken, the doctrines held, and the prohibitions and injunctions given, by the General Assembly of the Presbyterian Church, in reference to that mourn- ful evil, American slavery.
It will be manifest at a glance that this simple statement shows the utter falsehood of the charge shamelessly made, and unweariedly reiteratedj that the General Assembly and the Presbyterian Church are pro-slavery. If to condemn in strong terms the whole syster/i, to forbid indulgence by any of the members in the wrongs authorized by it, to en- join the discharge of all social and moral duties not recognized by it, decidedly to encourage efforts for its final abolition, and to pursue a course de- signed and adapted, by instructing both master and slaves in the great principles of the gospel, entirely to remove it in the safest manner — if to copy the example of the Apostles in circumstances some- what similar— is to favor the system of slavery, then, and not otherwise, are the General Assembly and the Presbyterian Church pro-slavery. Besides, the evidence adduced to establish this charge when carefully examined utterly fails. It is alleged that the act of the Assembly of 1845 placed them upon
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new and pro-slavery ground. But do not the facts prove the contrary? The question before the As- sembly was, " Is slave-holding a sin which should exclude its perpetrator from the Church ? " The answer as we have seen was, " It is no bar to christian communion.'^ The question was before the Assembly of 1795, ''Ought a serious person, opposed to slavery, to hold communion with those who hold slaves and tolerate the practice in others?" And it was answered affirmatively. Are not these two decisions of the Assembly perfectly coincident ? In the action of 1818 the same general sentiment is expressed in the following language : " And we at the same time exhort others to forbear harsh censures and uncharitable reflections on their brethren^ loho unhappily live among slaves whom they cannot immediately set frecy but who, at the same time are really using their influence, and all their endeavors, to bring them into a state of free- dom, as? soon as a door for it can be safely opened." Does not this distinctly imply that those who held slaves whom they could not immediately set free were still entitled to membership in the Church ? "that slave-holding, under the circumstances in which it exists in the southern portion of this country, is no bar to christian communion?" The doctrine taught in 1845 was not, therefore, either new or pro-slavery.
In support of this charge it is affirmed that the Board of Publication, in issuing Keith on the Prophecies, omitted a section containing anti-sla- very sentiment. The statement is untrue. In
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issuing the first edition, the section referred to was otTiifctedj without the knowledge or concurrence of the publisiiing committee. But as soon as this fact became known to the committee, it was promptly restored. No evidence in support of the charge can, therefore, be derived from this source.
In the preparation of the Hymn Book recently adopted in the Presbyterian Church, a single verse of a certain hymn, containing anti-slavery senti- ment, was omitted. It is claimed that this omis- sion was made through the influence of pro-slavery feeling. But there is not a particle of evidence that the omission was noticed by the Assembly when the book was adopted and recommended, much less justified on the ground alleged. And a prominent member of the committee by whom the book was prepared declares that the question of slavery had nothing whatever to do with the omis- sion. This testimony, therefore, fails. In refer- ence to the action of the committee, I have re- ceived, through a friend, the following from Rev. Robert J. Breckinridge, D. D.i
" All the gentletnen named above, [members of the committee,] except my brother (Rev. John Breckinridge) and myself, were from the north, and not one of them, I am convinced, ever had the slightest desire, motive, feeling or principle, that would lead them to favor slavery, much less to use dishonorably a sacred trust to promote indirectly the interests of that unhappy institution. Nor is it possible that they could have done any thing of the sort, as members of that committee, without
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my knowing it. My brother and myself, the only southern members of the committee who partici- pated largely in its labors, it is well known, never considered slavery in any other light than as an in- stitution hostile to the rights, the duties, the happi- ness and the interests of mankind, and, therefore, no two men on earth were less likely to do the act, which, it appears, some are reckless enough to charge us with."
But the evidence most relied on to make out the charge is the removal, by the Assembly of 1816, from the Confession of Faith, of a note under the eighth commandment. The ndte described the crime of manstealing. The history of this note and another relating to a different subject, removed ai the same time, is this : In 1792 the Assembly deemed it expedient that a new edition of the Con- fession of Faith be issued, and that Scripture texts in support of the articles of the Confession be ap- pended. A committee was appointed to execute this work. In 1793 this committee reported prog- ress and were continued, one new member being appointed to fill a vacancy occasioned by death. In 1794 the committee ^reported the Scripture proofs which they had prepared. Their report was in part read, examined and approved as a specimen of the work." But there is no evidence that these notes were read and approved by that Assembly. And the fact that they occurred toward the close of the report, if they were in it at all, which we can- not positively affirm, creates a presumption that they were not. This report was then referred to a
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committee consisting of Dr. Ashbel Green, of the Presbytery of Philadelphia, and others, with in- struction to ^* compare the proofs now reported with the proofs annexed to the Westminster Con- fession of Faith, Catechism and Directory ; to re- vise the whole, prepare it for the press, agree with a priiitier for its publicatidn, and to superintend the printing and binding of the same.'? The commit*^ tee, according to instruction, prepared and published the book with these notes in it. An overture from the Presbytery of. Philadelphia, of which Dr. Green was a member, was presented to the Assem- bly of 1816, relating to these notes. This over- ture was referred to a committee, who reported, and theirr report was adopted. Subsequently, how- ever, the act adopting this report was reconsidered, and thfe overture referred to another committee with Dr. Green as chairman, by whom these notes were originally introduced, or at least finally retained and published in that edition of the Confession; and who penned the act of 1818. This committee reported in favor of omitting the notes from all fu- ture editions of the Confession of Faith, and their report was adopted. But there is no evidence that the removal of this note was based upon, or plead for, on account of its anti-slavery sentiment. In- deed the facts clearly show that this was not the ca-se. The overture relating to its omission came from the Presbytery of which Dr. Green, who is known to have held anti-slavery sentiments, was a leading member. Ke prepared the report by which it was removed. And the Assembly which adopted
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this report was composed of eighty-seven rsembers from the north and nineteen from the south. And as if foreseeing that this charge would be brought the Assembly declare, in reference this omission, in the very act by which it was consummated, "that in directing it they are influenced by far other motives than any desire to favor slavery, or retard the extinction of that mournful evil, as speedily as may consist with the happiness of all concerned." And the Assembly of the preceding year, (1816,) had borne decided anti-slavery testi- mony; and subsequently, that of 1818, passed an act still more strongly condemning the system. These are the facts. The slightest regard to them will show the absurdity of attempting to obtain proof in support of this charge from the act of 1816. To secure such testimony it must be pre- sumed without evidence, that this note was before tlie Assembly of 1794, and received their distinct approval; that the omission was based upon the anti-slavery sentiment of the note; that during the lapse of twenty-two years Dr. Green had become pro-slavery, and returned to anti-slavery views be- fore (he close of the two succeeding years; that the General Assembly had, in the space of one year after the testimony borne in 1816, become pro-sla- very, and returned again to their former position in 1818; or, that nineteen southern members outvoted eighty-seven northern in 1816 ; and that the Assem- bly of that year were hypocrites, and deliberately published to the world a known falsehood. Surely, 8
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if the assumption of all this be not a most bald ab- surdity, there exists no such thing. These notes were omitted, doubtless, because they were not au- thoritative, and had no right to a place in the standards of the Church, never having received the sanction of the Presbyteries; and because their retention would have been a dangerous precedent. The charge is, therefore, not sustained by any evi- dence, but contradicted by every thing the Assem- bly has said or done upon the subject.
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CHAPTER IV.
THE POSITION OP THE GENERAL ASSEMBLY ESSENTI-
■ \
ALLY ACCORDING TO TRUTH AND RIGHT.
It is not our purpose here to endorse every senti- ment uttered by the Assembly, without modifica- tion, much less to justify the manner in which the subject of slavery has sometimes been treated by them. Still less are we disposed to regard with favor the ultra views which have been expressed by some Presbyterians, and even judicatories of the Church at the South. If we have correctly stated the position held by the General Assembly of our Church, it is manifest that in many of its points all, at least at the north, can heartily concur. And the history of the Church shows that, the southern portion of it generally, regards that position as ac- cording to truth and right. In the condemnation of the whole system of slavery which the Assem- bly has pronounced, ail will cordially agree. Even an overwhelming majority of professors of religion, and a large proportion of those who are not pro- fessors, at the south, can heartily subscribe this condemnation. A system which reduces rational, accountable, immortal men to the condition of chat- tels ; which chains, not only the body in hopeless bondage, but the soul under the darkness of an al- most heathenish ignorance, shutting out, under se- vere penalties, the light of science and the gospel ;
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which sweeps away at once all motive to integrity and virtue ; which subjects a whole race of men to the irresponsible power of another race, upon the neck of whose lusts the rein is thrown loose; which gives one man the authority to oppress and abuse another to any degree almost, short of taking away life; which authorizes one to trample upon the in- terests, temporal and eternal of another, and to dis- regard all his feelings ; which gives him power to tear the wife from the bosom of the loving hus- band, or the smiling innocent from the embrace of an affectionate mother; in a word, which gives license to treat men, women, and children in many respects as irrational brutes — can such a system be any other than " utterly inconsistent with the law of God,,totally irreconcilable with the spirit and principles of the gospel of Christ," utterly and outrageously wrong? Surely it deserves the se- verest reprobation of all who love what is right, and pure, and good. Such essentially is the system of slavery which prevails in this fairest and most highly blest American land. All good men not entirely blinded by custom or interest, or prejudice, join the Assembl)' in its condemnation.
Nor will any doubt the correctness of the con- demnation which the General Assembly have passed upon the specific evils that grow out of the opera- tion of the system. The regarding of men as chattels, the keeping of them in ignorance, the practice of cruelty towards them, the withholding of that which is just, the sundering of domestic ties, the traffic for gain in the bodies of men ; these are
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wrongs for which no man can lay his hand upon his heart and honestly or heartily apologize.
Equally will all accord with the correctness of the duties prescribed by the Assembly for those who are unhappily living under the system. To treat kindly their servants; to regard their feelings, rights, and relations; to educate, elevate and chris- tianize, and prepare them for freedom, and ulti- mately, if practicable, to liberate them, and to la- bor lor the universal abolition of slavery; these are the duties which commend themselves to the judg- ment and conscience of all reflecting men. Thus far, then, there is entire unanimity in the Church, with perhaps a very few unimportant exceptions, in concurring in the position of the General As- sembly.
But there remain yet two points in the position of the Assembly concerning which there exists a wide difference of opinion. These are, that the abstract relation of master and slave is not in itself sinful ; and the application of this princi[)le to the holders of slaves in this country so as to admit them to the privileges of the Church. Of course those who deny that the relation is sinless, deny al- so the propriety of applying this doctrine so as to shield the slave-holder from exclusion from the Church.
It is contended by many that the relation itself is necessarily and in its own nature sinful. This is a fundamental principle with those who oppose the doctrine held by the Assembly on the subject of slavery. It will be important to examine this
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principle somewhat carefully. If it cannot be proved unsound, then the position of the Assembly cannot be defended as right. On the other hand, if the incorrectness of this position can be made man- ifest, the Assembly is unanswerably justified. Let us then look carefully and candidly at it. The great question here is, what is this abstract rela- tion? Let it be remembered that slavery is wholly a political institution. The relation is, then, the creature of civil law, of positive enactment. It consists in the possession of certain powers in law, by the master over the slave, and the subjection of the slave in law, in certain respects, to the master. The extent of the master's power must be defined by positive law, and may be greater or less, may be very great or very small, according to the plea- sure of the legislature. All that is necessary to constitute this relation is, that a title be obtained by one man for another from the civil authorities. The relation then is a mere name in law. It does not necessarily imply the existence of those iniquit- ous laws which enjoin the treatment of the slave as a mere chattel, the withholding of instruction frbm him, or the disregarding of all his rights, interests, and feelings. It needs not be defined by them. It necessitates no neglect of the mutual duties which as men or christians they owe to each other. It makes no alteration of the natural or moral rela- tions in which the parties stand toward each other necessary. It may, where it already exists, be continued ; and where it does not exist it may be constituted, for the protection of one or both the
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parties from evils which, under the circumstances, would otherwise overtake them, while all their mu- tual duties as men and christians are faithfully dis- charged. It may be sustained by those who at the same time are bearing distinct and strong testimony against the system of slavery, and laboring for its final abolition. It may be sustained by the con- sent of the parties, and expressly with the view of enabling the master to accomplish greater good for the slave than otherwise would be possible. Can a relation of which all this may be truly said, be pronounced sinful in itself? Doei^ a mere name in law which does not necessarily change any moral or natural relation of the parties as men or chris= tians, or unavoidably produce a neglect of any of their mutual duties, always and necessarily involve sin? No one will answer affirmatively who rightly distinguishes between names and things, relations and practices.
But the same conclusion may be reached by an- other line of reasoning. The instruction and exr ample of the Apostles will furnish a conclusive ar- gument on this subject. Let none start back how- ever at this reference to the teachings of inspira- tion. Let none imagine that we bring this argu- ment to prove that the slave system is right, or jus- tified by the Apostles. They never taught doc- trines which would sustain the American or any other system of slavery. The golden rule given by Christ, which is the very concentration of the di- vine law as it sets forth our social obligations and duties, would sweep away at a single stroke every
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system of slavery from the earth. It is, however, an undeniable fact attested by the history of the times, that slavery of a character even worse than that which prevails in this country, existed in the Roman Empire at the period of the Apostles. It prevailed very extensively.
At a period a little later than the apostolic age, (A. D. 260,) the historian Gibbon estimates the number of slaves as equal to that of all other classes, or at least sixty millions. (Mill. Gib. vol. 1, p. 27.) Dr. Robertson regards their number as twice as large as that of the freemen of the Em- pire, or more than one hundred millions. And Mr. Blair supposes their number, from B. C. 146 to A. B. 222, to be three times as great as that of the freemen, or at least one hundred and fifty millions. (Mill. Gib. vol. 1, p. 479.)
It was also very severe. Among the Romans more particularly slaves were held — ^pro nullis — ]pro mortms-^ro quadrupedibtis'-^ior no men — for dead men — for 6cas^s,---nay, were in a much worse condition than any cattle whatever." The master had the power of corporeal punishment at discretion, and prior to the time of Antonius, of life and death also. " For the slightest and most trivial offences they v\ ere cruelly scourged and con- demned to hard labor ; and the petty tyrant of his family, when exasperated by any real or appre- hended injury, could nail them to a cross and make them die in a lingering and most miserable manner.
•Home's Introd. vol. 2, p. 166.
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They were subjected to the lowest and severest toil. As a last insult upon their wretchedness, they were branded in the forehead, and a note of eternal disgrace and infamy publicly and indelibly im- pressed upon them." Now, as the Apostles labor- ed very extensively in this Empire, they must ne- cessarily have come in frequent contact with it. How, then, did they deal with it? In condemning slavery, (for beyond all question they condemned it,) they did not begin where many do, at the mere relation — the simple name in law — of master and slave. The New Testament does not contain a single denunciation of slave-holders, among whom the Apostles labored, such as is common at the present time. The Apostles condemned every evil that is inherent in every system of slavery. They taught great principles upon this subject. Their teaching, if followrd, would remove every evil of every system. And when individuals are enliglit- ened as to these evils, and led to avoid them from principle, they will sooner or later set aside the re- lation also as a matter of convenience and propri- ety, and as a means of hastening th^ final abolition of the whole system. The Apostles aimed at get- ting the heart right, and removing the real pressing evils of slavery. They labored to save the souls of both masters and slaves, confidently assured that the whole system would thus be most successfully destroyed. And the event proved the inspiration of their course. They no where condemned the mere legal relation. They never said to individuals, you must cease to stand in the relation of masters
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before you can enter the Church of Christ." But they did say, " give unto your servants that which is just and equal, knowing that ye also have a mas- ter in heaven;'' and, "ye masters do the same things unto them,, forbearing threatening ; knowing that your master also is in heaven; neither is there respect of persons with him." In other words^ they commanded, discharge toward your servants all the duties of man to man in this relation; and if they are the children of God, of christian to christian, as you expect to render an account to your great master on high." The injunction im- plies clearly that the fact that they were masters did not necessarily involve them in guilt so as to exclude them from the Church. The description of the mutual duties of the paities plainly indicates that the relation might sinlessly exist. But it does not prove that the system under which this relation prevailed was righteous.
But some have contended that the Apostles al- ways referred to hired domestics, and not slaves, when they gave the directions already noticed. Now let the facts above stated be remembered, that a system of slavery far more cruel than that which exists in this country prevailed very extensively in the Roman Empire in the apostolic age. That Empire, from its center to its circumference, almost, was the field of the Apostles' labors. And Paul, who was pre-eminently the Apostle of the Gentiles, addressed letters describing the mutual duties of masters and servants to the churches of Ephesus (Eph. 6: 6-9) and Colosse, (Col. 3: 22, 4; 1).
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And he directed Timothy (I Tim. 6: 1) and Titus (Tit. 2: 9) in discharging the duties of ministers of the gospel, wherever they went, to do the same. So that wherever Paul and Timothy and Titus went throughout the Empire, they inculcated rela- tive duties which implied the existence of this re- lation. Peter enjoined the same duties when he addressed the churches and christians "scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia" (1 Pet. 2: 18). No one acquainted with the extent of Roman slavery will dare to assume that the Apostles never inculcated these du- ties upon persons who held slaves, or were slaves under the Roman law. But if they did teach these duties to masters and slaves, then the conclusion is inevitable that the mere relation was not denounced as in itself and necessarily sinful.
The only possible escape from this position is by denying that the terms used by the Apostles signi- fying master and slave in the proper sense. And it is confidently asserted by some that they have not this signification, but that they point out a hired servant and the person employing him. That they do not exclusively signify master and slave is freely admitted. But that these terms, or their equiva- lents in Latin, are precisely those commonly used to designate persons sustaining this relation among the Romans and Greeks, no scholar will deny. And no one can suppose that the Apostles would use these words in a country where slavery so ex- tensively prevailed in any other than their popular meaning. To have done so would certainly have
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mi>lpcl tho?e whom they were attempting to instruct and save. Tliat they referred to slaves in the p'-oper sense will be apparent from the definition of the terms used.
The word Oiketes is used by Peter, (1 Pet. 2: 18), "servants be subject to your masters with all tear : not only to the good and gentle, but also to the froward;" and also by Luke (Acts 10: 7), " And when the angel which spake unto Cornelius was departed, tie called two of his household ser- vants." It signifies " one living in the same house with another ; and by implication, a domestic ser- vant, a household slave." The primary meaning of the term is a domestic. It may mean a hired servant. It may point out a slave. But Doulos is the word which Paul uses in (Eph. 6: 6), "ser- vants be obedient to them that are your masters ac- cording to the flesh;" and in (1 Gor. 7: 21), "Art thou cal'.ed being a servant care not for it ;" and in Col. 3: 22, " Servants obey in all things your mas- ters according to the flesh;" and 4: 1, "Masters give unto your servants that which is just and equal ; and in 1 Tim. 6: 1, " Let as many servants as are under the yoke," &c.; and. also in Tit. 2: 9, " Exhort servants to be obedient unto their own masters." It signifies "a man in a servile state, a male slave or servant, one who servilely yields to another, a servant of God." The primary signifi- cation of the word is a »lave in the absolufe seni^. Its secondary meaning is a servant in any sense. The signification of the terms, then, and the fact that they were used in the language of every day
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life to point out slaves under the Greek and Roman systems, clearly show that the Apostles intended to refer to slaves in the proper sense. It any confir- mation of this were necessary, it would be found in the description given of these servants. Paul says, (1 Tim. 6: 1 ), " Let as many servants as are tinder the yoke count their own masters worthy of all honor." The descriptive expression, "under the yoke," used here, iiad its origin in tiie following, custom, which prevailed among the Greeks and Romans : Wiien captives were taken in war, two forks were fixed in tlie earth a short space apart, and a spear was laid across from the one to tlie other. This was called a yoke. And under this the captives were constrained to pass as a declara- tion of their complete subjugation, and their entire subjection to the authority of their conquerors. They were afterwards often sold as slaves sub cor ona, as it was called, for the benefit of the public revenue, or the payment of soldiers. And some- times they were held as slaves of the State. And their servitude was of the severest kind known to the system. As, therefore, these captives were 1 made slaves of the lowest grade, the expression "under the yoke" soon came to signify a slave in the most abject condition. A servant under the yoke was, 'therefore, an individual under a bondage of the mbst absolute kind. If, then, it were even doubtful whether Paul meant slaves in the prop- er sense when he addressed servants, the question is settled beyond all rational controversy when he describes them as under the yoke ; as this language
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cannot by any possibility apply to hired domestics. He could only mean persons in slavery. In confir- mation of this it may be observed that christians have taken the yoke of Christ — are under the yoke to him. Now is not his authority over them uni- versal, supreme, absolute? And is not their sub- jection complete ? It does not alter the case here that his authority is legitimate, and their subjection a matter of choice and pleasure. The signification of the terms is not changed. The authority is just as absolute, and they are just as much "under the yoke," as if their subjection was constrained. It is, therefore, but a silly play upon words unworthy a candid inquirer after truth, to answer this whole argument by inquiring is Christ a slave-holder? And are christians slaves? The relation of the parties is that of supreme authority and absolute subjection. Those, therefore, who are under the yoke to a fellow man, are under his absolute au- thority, in a state of complete subjection, are slaves in the proper sense. Clearly, then, the Apostles meant Roman slaves in the passages referred to.
Of the words translated master^ it may also be remarked, that they are those used in common con- versation to designate the master of slaves. And the Apostles use them in connection with those sig- nifying slaves as relative terras. If, then, the one set of words points out slaves, as has already satisfactorily appeared, the other must signify the master of slaves. The same thing is apparent from the definition of the terms.
But even many ultraists admit that Philemon was
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a slave, and that Paul refers to slaves when he says, "art thou called, being a servant, eare not for it: but if thou mayest be made free, use it rather" (1 Cor. 7; 21. Phil. 16), Now the very same word is used in both these cases that is employed in most of the passages already referred to. And if it signifies a slave in these instances, it certainly does in the others also.
But, if these terms do not refer to slaves in the proper sense, then there is no reference to them in the New Testament. But it surely cannot be that the Apostles addressed so many churches, in a country where the slaves constituted more than one- half the. entire population, and yet never refered to them. It is utterly incredible that they lived and labored to spread Christianity in an empire where not less than sixty millions of the inhabitants sus- tained the relation of slaves, of the most abject kind, to twenty or thirty millions of masters — where slavery was the most prominent feature of society — and yet never referred to these different classes, or gave any directions for the conduct of persons sustaining this relation. But if they re- ferred to these persons it was by these terms. If they gave any such directions it was in these pas- sages. All rational doubt, therefore, as to the meaning of these terms must be dissipated.
Kurios is the word used by Paul in Eph. 6: 5, 9. " Servants be obedient to them that are your masters according to the iSesh ; " " And ye masters do the same things to them, forbearing threaten- ing;" and in Col. 4: 1, "Masters give unto your
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servants tliat which is just and equal." It signi- tips *• a possessor, an owner, a master, one pos-- S9s^ed of lionor and influence." It is derived frona a word which means to reduce under authority. Its primary mi^aning, tiierefore^ is, one who owns, or has the mastery over another. In a lower sense jt indicates one who has authority or influence of any kind. When, therefore, it is used as a relative to those terms which signify slaves, it plainly points out the master of those slaves. But tlie word more freq'jently used by the Apostles is,
Pe^potes. Paul uses this word in 1 Tim. 6.* 1, 2, " Let as many servants as are under ihe ^oke count their own masters worthy of all honor;'' "And they that have believing masters, let them not despise them because they are brethren ; " and in Tit. 2: 9, " Exhort servants to be obedient unto theif own masters," Peter also uses it in 1 iPet. 2: 18, " Servants be subject to your masters with all fear." it signifies "a lord, a master of ser- vants, a sovereign, God." It is derived from a word which means to govern, to obtain dominion. It is applied to Christ by Pei^r, 2 Pet, 2: 1, *«But there were f^ke prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies even denying the lord that bought them;" and also by Jude, Jud. 4, ".Ungodly men^ turning the grace of ^ur God into lasciviousness, and denying the only J[i6rd God and our Lord Jesus Chlis^i'^
1?he prominent and almost exlusiv^ raicaning of this term, therefore, is, one who has the highest
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authority, which the nature of the case in which it k used admits. Evidently, then, when this word is employed in connection with one which signi- fies a slave, it points out the man who is in the full and proper sense the master of that slave. The definition of the terms, therefore, plainly shows that the Apostles addressed the masters of slaves in the passages referred to. Besides all this, the ex- hortations addressed to these persons are unsuitable to any other relation. Would it not be incongru- ous to exhort those who had hired assistants to for- bear threatening" them ? Would it not be absurd even to the degree of being ridiculous, to exhort hired laborers «'to be obedient to them that are their masters according to the flesh," " to obey in all things their masters," " to count their own masters worthy of all honor," "to care not for the fact that they are called as servants," "to take it patiently when they suffer," even after having done well, fi"om froward masters; if "they may be made free to use it " ? But upon the supposition that masters and slaves are addressed, the exhorta- tions ;are appropriate and beautiful. Combine, then, &e considerations that slavery existed very extensively in the field of the Apostles' labors, that the terms used were those employed in the common intercourse of life to designate master and slave, that these terms do primarily and properly signify master and slave, that they must have used them in their popular meaning or misled multitudes, and that their exhortations are unsuitable to any other relation; and it will appear undeniably manifest
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that the Apostles addressed masters and slaves in the proper sense, enjoining upon them the mutual duties growing out of this relation. And Paul clearly teaches that both these parties, while stand- ing in this relation, may be the children of God. He says, "let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blas- phemed. And they that have believing masters let them not despise them because they are breth- ren ; but rather do them service because they are faithful and beloved partakers of the benefit." (1 Tim. 6: 1-2.) Now as both parties are here described as christians, and immediate emancipa- tion is not enjoined, it is strongly implied that the relation may continue, The conclusion then is in- evitable that the New Testament does not condemn the mere relation of master and slave as necessarily and under all circumstances sin^ il. A proper view of the relation itself, and of the teachings and practice of the Apostles in reference to it concur, therefore, in establishing the doctrine that it is not in its own nature, and under all circumstances, sinful.
And this view is in precise accordance with the decisions of common sense. The application of the golden rule often demands a course of conduct cbrresponding with this position. As an illustra- tion, take the case of an eminent southern states- man. A number of slaves were bequeathed to him by a stranger. But in the event of his not accept- ing them, they were to be disposed of in such a
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way as would have left them in bondage for life. He knew that if he received them he could, sooner or later, liberate them and send them to Liberia, where they and their posterity might be free and prosperous and happy. But if he accepted the legacy he would at once become, and must for some time remain, a slave master. He did not hesitate, but became their master and retained this relation until he effected his benevolent design. Did he do wrong? Should he have left them to drag out a miserable existence in severe bondage ? Or do not the law of God and the spirit of the gospel both approve his course ? Vary the illustration. The slave is aged, or lone, or without habits of man- agement, or known means of subsistence if cast upon his own resources. He feels that if liberated he will have great difficulty in supplying his own wants, will be no more respected or happy than in his present situation, and will be exposed to many evils from which his position now defends him^ He is, therefore inclined to remain. He asks not to have his condition changed. His master sees the evils and dangers to which he would, if set free, be ex- posed. He is honestly convinced that great injury would result to the slave by at once casting him off". He is unable to place him where his condi- tion would be really improved ; and yet he feels bound to promote his good as far as practicable. Would not christian benevolence suffer him to re- tain his relation to this servant even during his life, whilst he protects him, promotes his comfort, and labors to advance his highest interests? Suppose,
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still farther, the master and the slave are brethren in the Lord, as often occurs. They love as breth» ren. The master strives to give the slave a fair compensation for his toil, and render him as com- fortable as possible. The slave is satisfied with the treatment and reward he receives, is unambi- tious, contented and happy. And in view of his inexperience in the world, the disadvantageous cir- cumstances of the free people of color in this country, and the doubts which mingle with the hope of rendering his condition better, he is dis- posed to remain. He is unwilling to be set free. May the master continue this relation? Does the golden rule forbid it? Or suppose a slave is about to be sold to a brutal slave-dealer, and torn for life from all he loves. He appeals to a christian acquaintance to purchase him that he may still en- joy the endearments of home and friends. To purchase him is to become a slave-master; but the only possible way of rescuing him from a life of wretchedness, complying with his desire, and se- curing for him the happiness for which he longs. Does christian benevolence — does the spirit of the gospel — does the law of God or the love of Christ forbid it ? The ingenuous christian will never an- swer affirmatively. Scripture, reason, and the com- mon sense of christians, therefore, concur in sus- taining this first position of the General Assembly.
But to all this it is replied, how can that rela- tion be sinless out 'pf which grow such enormous evils It would be enough ■ to reply to this that the sinlessness of the relation has been proved from
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the Scriptures. Those, therefore, who urge objec- tions are found fighting against God. Here it may with propriety be said, "let God be true, but every man a liar.'^ But aside from this the answer is obvious. The system of slavery has its origin in the depraved heart of man. And the evils result from the practical workings of the system under the influence of his depraved dispositions, and not simply from the relation. The fountain of these evils lies in human depravity. The relation simply opens a channel through which poisonous streams may flow out. But if the disposition to perpetuate these wrongs be taken away from the heart, they will not be committed ; if the fountain be dried up* of course the channel will also be dry. The bitter waters will not then gush out. The relation is but the hedge behind which the system may, like a poisonous Upas, bear deadly fruit. But it does not cause the evils complained of. If it remain a mere name in law, and do not give rise to a change of moral relations or mutual practice between the parties, as it need not, it cannot produce the evils which excite our abhorrence. ' The most that can be said of the relation is, that it may be made the occasion of these evils where the disposition to perpetuate them exists, just as the possession of gold may be the occasion of theft or murder, or as the conjugal or parental relation may be the occa- sion of cruelty which otherwise could not exist. But none condemn the possession of gold, or the relation of husband and wife. The , objection is
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therefore of no force against the relation of master and slave.
But these evils are specified, and each of them is charged upon the relation, which is, therefore, held to be wrong* It is alleged : That it originated in fraud, or theft, or violence, and must, therefore, be always wrong. It may be remarked of all the fol- lowing objections to the doctrine here held, these arguments to prove the necessary sinfulness of the relation, that they involve two fallacies. The one is, that of reasoning from generals to particulars, from the whole to a specific part. It consists in predicating of the relation, that which is true only of the system of slavery. The other consists in taking it for granted that what may occur, must take place, that legal authority to do wrong necessitates wrong doing. These fallacies run through, and vitiate all the reasoning of those who hold the sin- fulness of the relation.
To the argument just stated it may be replied that, the system of slavery unquestionably originated in human selfishness, and was established by fraud, or violence. But the system and the relation are very diflferent things. And whilst the former orig- inated in selfishness, the latter may be instituted in pure benevolence. An estate is to be divided among surviving children. It includes a number of slaves. Jhe-eoTate will not suffice to liberate therri^nd place them in circumstances at all favor- able. Some of them sustain toward each other the various domestic relations, and some of them are incapable of providing for themselves. If they are
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sold they must be separated, and perhaps thrown into very unfavorable circumstances. They join in appealing to the heirs of the estate to become their purchasers, and to make such arrangements as not to separate those bound together by domestic ties, and to provide for the aged and the feeble. The heirs, though they abhor the slave system, may, out of a simple desire to promote the interests and happiness of the slaves, make the desired arrange- ments. Or, the slave may be owned by a vicious or oppressive master, or be about to be sold away from all he loves, and exposed to the danger of be- ing carried where he will not enjoy the means of grace. With the sole view of remedying the evils under which the slave labors, or preventing those he dreads, a christian may become his owner — ^may assume, according to his own desire, the relation of master to him. In both these cases, and no doubt many such exist, the relation originated ia benevolence, and not in fraud, or theft, or violence. It is farther urged that it involves great physical evils to the slave, such as a deprivation of the com- forts of life, poverty, excessive toil, and bodily suffering. But does a mere name in law, which creates no obligation upon the part of the master to inflict any of these, necessarily involve their ex- istence? Besides, our General Assembly forbids all unkind or cruel treatment of slaves, and enioins upon the lower judicatories to strive to prevent such shameful conduct. As tolerated by the Church, then, the relation cannot produce these evils. And it is notorious that the slaves of
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christian masters, frequently if not generally, have their physical wants and comforts as fully provided for as the poor of any country.
But it is alleged still farther that it reduces men to the condition of the brutes. This is untrue in some respects, even of the whole system. The slave has still, even in law, some rights which re- cognize his humanity and distinguish him from the brute. Much less is it true of the relation. It must also be remembered that the Assembly for- bids the members of the Church who hold slaves to regard them as mere chattels — as mere property — but as rational, accountable, immortal beings; nor does it license, but on the other hand forbids the traffic in them for gain or convenience. The objection is, therefore, untrue.
Again, it is affirmed that this relation deprives the slave of the earnings of his toil. But mani- festly it does not necessarily produce this result. The law which constitutes the relation does not forbid the giving of that ^^hicii is just and equal; and the General Assembly fehjoins upon masters to act in the spiirit of the golden rule, "whatsoever ye would that men should do unto you do ye even so to them." So that as the Church tolerates it, the relation cannot prevent the slave from receiving a compensation for his toil. And as a matter of fact it is believed that many christian masters give their slaves as full a compensation as many of the laboring poor of thie north receive. But it is still farther, objected that to sustain this relation is to exhibit an example which encourages wicked men
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to commit the wrongs authorized by the slave sys- tem, and, therefore, involves guilt. And no doubt just so far as encouragement is given to the practice of oppression, it is sinful. The christian may not do any thing which legitimately furnishes encour- agement in sinful practices. And in smaller mat- . ters he is even bound to deny himself what is clearly his right, rather than give occasion of offence. But in affairs of more importance, in which his interests or his duties to others are deeply involved, he may enjoy his right, even though wicked men should take occasion from it to do wickedly.
But the sustaining of this relation need not ne- cessarily prove an encouragement of wrong-doing on the part of others. It can, without doubt, be sustained in such a manner as to prevent all such influence. Nay, it may exist vrhile the parties a]:e , exerting .a powerful iaiiuepe forT;&^^^^^^ . of-slavery, JStrwever many christian slave-holders, therefore, do set an injurious example, the relation manifestly does not render this necessary, and is not, therefore, liable to this objection. The posi- tion of the General Assembly, therefore, remains unaffected by all these objections.
But the second particular in the position of the Assembly finds equally numerous opposers. Those who hold that the relation is, under all circum. stances, and' in its own nature, sinfuij apply their doctrine here, and sweep indignantly away at one stroke the doctrine of the Assembly in this particu- lar. The practical application of the doctrine that
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the relation is not necessarily sinful to those who profess religion in the southern portion of our country, and at the same time are slave.masters„ has awaked the thunders of fanaticism, and called down the unmitigated censures of the enemies of the Church. It has also induced some of its con- scientious but misguided members to forsake its pale. Let us look at the doctrine held by the As* sembly in this particular. It may be thus ex* pressed: "The mere fact that any persons in the southern portion of this country sustain the rela- tion of masters to slaves, cannot, without regard to circumstances, be pronounced a sin, the renuncia- tion of which should be made a condition of mem- bership in the Church.'*
It will not do to infer, as many do, the incor- rectness of this position from the allegation thai the relation itself is sinfiil. This has already been - j)r^^ed untrue. An inference is sometimes much more easily drawn than proved." Rut many affirna that the doctrine of the sinjessness of the relation cannot be practieally applied to any of the holders ©f slaves in this country. But has this ever been proved? Has any honest and vigorous attempi been made to prove it? Can it ever be proved? Eyery slave-holder who is a professor of religion,, must first be visited^ and his conduct in this rela* tion, and all the circumstances under which he sus- tains it, must be fully ascertained, before such a proposition could possibly be established. The burden of this proof lies upon those who make the- affirmatiou. They have never attempted to prove!"
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it in the only way in which it is capable of being proved — that is, by actual investigation. It is easy to apply general principles to particular cases. But in such applications, peculiar circumstances are necessarily omitted. And in doing this there is ex- treme danger of condemning the righteous with the wicked. Very great evil is thus often produced. Those who are thus condemned are excited and ex- asperated by the glaring injustice of their condem- nation. . And those who thus condemn often be- come fanatical in their denunciation of the con- demned, as the case appears to them in the light of these general principles so plain. Every case of slave-holding by a professor of religion must, there- fore, be investigated before it can possibly be abso- lutely determined that the relation is never sus- tained in so abstract a form, in this country, as to render it sinless. And if but a few cases can be fotfnd where it cannot be pronounced sinful, the Assembly will be justified in taking the position now contended for, and especially after having so distinctly and repeatedly condemned all the wrongs of the slave system. And that many instances do exist in which this relation is sustained without sin, there is strong presumption in the circum- stances of the case. There have been in all, since the origin of the Presbyterian Church in the southern portion of this country until the present, perhaps from one hundred to one hundred and fifty thousand of her members who have held slaves. These have, aside from their holding slaves, given as good evidence as members of the Church gen-
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erally do, that they were really the children of God. Can it be supposed that all these have lived amid the light of the eighteenth and nineteenth centuries without discovering that they were guilty of man-stealing ? Or is it to be imagined that they had not the honesty to avow their convictions, the candor to acknowledge their wrongs, or the con- sistency to forsake them ? Who could admit the truth of these suppositions? But the admission of them becomes still more difficult, when it is remem- bered that a majority — in some periods a very large majority — have deplored the existence of slavery and all its evils, and many have labored to mitigate those evils aud exterminate the system. The fact^ then, that these persons generally give credible evi- dence of christian character, ^enjoy the light of the nineteenth century, deplore the evils of the slave system, long, and in many instances, labor for their removal, furnishes a strong presumption that mSny at least sustain the relation in a manner which leaves them free from such guilt as should exclude them from the Church.
Nor is it difficult to conceive of such circum- stances surrounding slave-holding christians as would justify the continuance for a period at least of this relation. It is well known that in many of the slave States stringent laws exist against eman- cipation, compelling the master to come under bonds for the good behavior of his emancipated slaves, or remove them from the State, And then, in default of these, the liberated slaves may be taken up by public'autbority and sold into hopeless
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bondage again. The master may be convinced that he dare not enter into bonds for them. He may be unable to transfer them to a place where they might enjoy freedom or assist them to make provision for a subsistence. And they may be ut- terly unwilling to be emancipated under these cir- cumstances. Must he then disregard their wishes and their good, according to his convictions and theirs, and expose himself and family, and his slaves too, to injury, if not temporal ruin, by emancipating them, or be denounced as a man- stealer and excluded from the Church ; or, may he on the other hand retain the legal relation, gratify their preferences, take the course which, according to his conviction will best promote their real good and his, and faithfully discharge toward them the duties of man to man? The answer may safely be left with ' every nian of ordinary discrimination. The circumstances may be varied with the same result.
The mastet has received his slaves by marriage or as an inheritance, (and a large portion of chris- tian slave-holders at the south have received their slaves in one or other of these ways.) They are, it m^y be, children or aged persons, or lone viromen, incapable of providing for themselves ; or^ what is equally as great a difficulty, they are ignorant, thriftless, without habits of management or princi-? pies to withhold them from the vortex of vice and ruin. He feels that he is under obligation, as. they have been thrown upon his hands in the providence of God, to educate them, and if possible prepare
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them for taking the place of men, and enjoying ra- tional liberty, obtaining a comfortable subsistence and avoiding the ruin of vice. Ail this cannot be accomplished- in a day, nor yet in several years. If he emancipate them first, he may be totally un- able to discharge these duties towards them. They express a willingness to remain with him for these purposes. May he, without sin, retain the legal relation of mai^ter over them for the time necessary to accomplish these objects, giving them in the mean time "that which is just and equal" in other respects? Or must he at once disregard these obli- gations, dissolve this relation, trample upon what he is convinced i^ their highest interest, turn them loose to live or die, to rise or sink as they may, or be denounced as deeply guilty and excluded from the visible Church? Apply the judgment of com- mon sense. Let the principles of christian charity have place. Then say, may hd not for a time con- tinue a slave-holder without being subjected to ex- clusion from the Church? Now these circum- stances might be varied indefinitely, and the conclu- sion be equally manifest.
It is plain, however, that all this shows only that the relation may continue with reference to the good of the slave, with his own consent, or with a view to its abolition as soon as an opportunity is, in the providence of God, afforded. And the writer is disposed strongly to hold, that if slaves are held by masters with any degree of the spirit of the slave system, a spirit of selfishness, avarice and oppres- sion, or for the profit of the master without regard
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to the interests of the slaves, there is wrong. But clearly, where slaves are children, or aged and infirm j or where the masters are utterly unable to pate them so as to promote their good thereby^ and no opportunity in the providence of God occurs for so doing, or where the slaves, either through satis-^ faction with their present condition or conviction that freedom would not be a blessing, are unwilling to be set free, circumstances exist which render the continuance of the relation proper.
But do these circumstances exist in the case of any of the Presbyterian slave-holders of the south? That they do surround them all is more than we are prepared to affirm. It would be altogether un» like earth and fallen man, if all could be justified in holding their slaves in this way* Their exist* ence in many cases is, however, perfectly conceiv* able. A survey of the extent and character of the country in which slavery prevails, and the condi- tion of the inhabitants, would naturally lead us to expect to find them. The character, in other re- spects, of those members of the Church who hold slaves, begets a strong presumption that they do ex- ist. And with scarce a dissenting voice, they are held to exist by southern christians, by southern Presbyterians. And there is no decisive proof that such circumstances do not surround many of them* Ail this seems almost to demonstrate their exist- ence. We safely, therefore, conclude, that many southern slave-holders, who are members of the Church, are environed with such circumstances as justify their sustaining this relation.
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That the relation is not, in its own nature, ne- cessarily sinful, has already been sufficiently shown. That many members of the Presbyterian Church in the south sustain this relation, under circum- stances and in a manner which render them free from a charge of criminality, has now been made apparent. The conclusion is, therefore, inevitable, that the General Assembly has taken ground essen- tially according to truth.
In view of all this, and proceeding upon the prin- ciple that where freedom from guilt is possible, every man, and especially every christian, is to be regarded and treated as innocent until he is proved guilty, the Assembly have rightly declared that **domestic slaveiy," or the holding of slaves, "un- der the circumstances in which it exists in the southern portion of our country, is no bar to chris- tian communion.*'
This position the Assembly have always held, having expressed it in 1796 in substance, reiterated it in 1816, and set it forth still more distinctly in 1846.
But it is argued by some that the dictation of this truth on the part of the Assembly, is adapted to do harm ; that it tends to soothe the troubled consciences of many slave-holders, and furnish an excuse for their continuing to practice the wrongs of the slave system, c, The writer is free to confess that he tvas, in 1845, among the number of those who thought the action of the Assembly inexpedi- ent. But every man and every ecclesiastical body must of course form their own judgment in such a
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■ >
case. And for that judgment they are responsible. Under this sentiment the Assembly acted. They felt constrained to utter this testimony by the fre- quency and importunity with which they were pe- titioned upon this very point. The responsibility in this case, then, lies mainly with those who urged the Assembly to declare the relation sinful. It is not, however, in the nature of truth to do in- jury or give license for the commission of wrong. If unprincipled men make the truth an occasion of practicing wickedness, they are themselves respon- sible, and not those who utter the truth when called to do so. Nor can the statement that a man may, without sin, hold slaves legitimately, furnish any shield for the practice of oppression or wrong. And this is especially true in view of the previous testimony which the Assembly had borne against the system of slavery with all its specific evils.
But it is also urged against the General Assem- bly that they have not, with as much frequency and earnestness as the case demanded, expressed their condemnation of slavery, and enjoined efforts for its removal. It is not impossible that the objection is true. And yet it is questionable whether any thing important would have been gained by the fre- quent reiteration of the same sentiments. And then it is beyond a doubt, that on several occasions the Assembly took the course they did in view of the ultraism manifested by those very persons who now complain of the testimony borne. The ultra and fanatical manner in which the subject of sla- very was treated, and the slave-holder denounced,
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by many in the north, rendered it often inexpedient for the Assembly to express th^^mselves upon the subject; lest by increasing the excitement disastrous consequences might follow, whilst no real good could possibly be done. Had they, as often as they were importuned to do so, repeated their testimony against slavery, the southern portion of the Church might have regarded them as actuated by the fanat- icism of the north, and been led to extreme and injurious measures. Hence the propriety of re* fusing to speak upon this subject as often as ultra- ists desired. The testimony borne, and the course pursued by the Assembly are, therefore, in the main, manifestly according to truth and right.
But, viewed in another aspect there is a mora] sublimity in the course pursued by the General As- sembly. A powerfully conservative influence has been exerted by this course, not only upon the Church, but also upon the community. There ex- isted antagonistic ultraisms in the Church and in the world, which, unrestrained, would have driven the plow-share of division through the very midst of our Zion. Both these must be calmly and firmly withstood. From the north an immense wave of abolition fanaticism came dashing and foaming. From the south came rolling up with terrific aspfect a wave of pro-slavery fanaticism. From opposite extremes they threatened to overwhelm the good old ship of Presbyterianism, freighted as she is with the hopes of a lost world. Already these mountain waves had dashed in pieces two noble '?essels,— (the Baptist and Methodist Episcopal
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Churches.) They simultaneously broke upon her. They dashed over her. Every timber seemed to bend under the mighty pressure. The period was one of deep and painful anxiety. Her friends, trembling, feared that all was lost. Many hearts arose in prayer and faith to Him who holds the winds in his fists, and controls the hearts of the children of men. Every eye was turned to the scene of conflict. But see, she rises. She rights. Steadily she takes her onward course. All is safe. The force of the waves is spent. The fury of the storm is over. Oil is cast upon the troubled wa- ters. With increased confidence in her capacity, the moderate, the wise, and the good rally around her and rejoice in her steady onward course. The calm, dignified, consistent, and just course of the Assembly, from the beginning of the recent power- ful agitation on the subject of slavery, has kept the Church, whilst other bodies have been broken into fragments; has held ultraists in obeyance until their ultraism has given place to calmer views; has secured the confidence of the more observing of the people of the world, and a high degree of peace and spiritual prosperity to the Church, and has left her free to apply all her energies to the work of enlarging her borders, the conversion ^of the world, yea, and the salvation of the poor down- trodden slave. Under the guidance of the General Assembly, the Presbyterian Church alone, with the exception of the Protestant Episcopal, Lutheran, and German Reformed churches, has remained united, exerting a commanding influence for good,
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whilst other bodies have been rent asunder, and their fragments left to spend their energies in mu- tual hostilities. She has weathered every storm, and now under the smileo of God's countenance the prospering gales of his providence and spirit, she moves forward peacefully and prosperously. Calm, while many were agitated ; true, while many wandered in the mazes of error; dignified and rights while many were foaming out fanaticism ; peaceful, while others were rent with fearful storms ; and fixed and firm while all around were terrific upheavings, the Assembly have presented a specta- cle of moral grandeur. The course pursued by the Assembly has also been powerfully felt for the preservation of the union of the States, and is still destined to be powerfully felt. The ties which bind together these States are not all political nor mercenary. Some of them are also moral. One of the most, if not the most potent, of these is, the existence and union of the Presbyterian Church North and South. This brings many of the in- habitants of both sections of the country into high^ er, holier, stronger bonds of union than any politi- cal or commercial relationship could. And while the christian confidence, the christian affection, the christian co-operation and oneness of general feel- ing and interest between northern and southern Presbyterians, remain as they have heretofore, it will be exceedingly difiicult to induce them to con- sent to the severing of their political relations, or to take a course politically which would rupture those holy and delightful bonds of christian
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brotherhood. The cours6 of the General Assem- bly, therefore, which has been "the midst, between extremes, and equally removed from both,*' and from which has resulted, under the divine blessing, so much good, temporal and spiritual, cannot but be regarded as, in the main, according to fvruth and right, and as challenging our high admiration.
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CHAPTER V.
WHAT THE PRESBYTERIAN CHURCH HAS DONE AND IS DOING ON BEHALF OF THE SLAVES.
When we speak of efforts made by the Church for the spread of the gospel, we find much cause for humiliation. In all departments of labor for the advancement of Christ's kingdom, the Presby- terian Church, like every other branch of Zion, has fallen far below the standard of duty. And this is, no doubt, especially true of her attempts to secure the salvation of the colored race in the southern part of our own country. In the inscru- table providence of God these Africans have been cast, as heathen, into the very midst of the Church. Literal heathen, degraded to the lowest possible point, they were, when they were brought to this country; and the lapse of several generations has raised many of ihem, in religious knowledge as a general fact, but a little above heathenism. To many of them, nearly all the vices of heathenism still cling, whilst they have adopted others peculiar to the circumstances in which they are placed. In this situation have they been lying from one gene- ration to another, at the very door of the Church. But they have been lamentably neglected. And yet, while truth and candor demand this confession, it is pleasant to be able ta add, that they have not
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been wholly neglected by the Church, and especi- ally by the Presbyterian Church.
As early as 1738, the United Brethren formed a mission to the slaves in South Carolina, li was, however, broken up the next year, by the death of one of its missionaries, and the removal of the other to Pennsylvania, The second to enter this field of benevolent labor were members of the Pres- byterian Church.
In 1747, a little more than forty years after the organization of the first Presbytery in this country, and about twenty years after the formation of the first Synod, the Rev. Samuel Davies and the Rev. John Tod, members of the Presbytery of Hanover embracing eastern ¥irginia, began to labor for their spiritual good. In |1765 Mr. Davies gave the fol- lowing account of his labors among them
"The inhabitants of Virginia are computed to be about three hundred thousand men, the one-half of which number are supposed to be negroes. The number of those who attend my ministry at partic- ular times is uncertain; but generally about three hundred give a stated attendance ; and never have I been so struck with the appearance of an assem- bly, as when I have glanced my eye to that part of the meeting-house where they usually sit, adorned^ for so it seemed to me, with so many black coun tenances, eagerly attentive to every word they heard, and frequently bathed in tears.
" A considerable number of them, (about five
♦Thoughts on Rel. In. Slaves, by W. S. Plumer.
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hundred, ) have been baptised, after a proper time for instruction, and having given credible evidences, not only of their acquaintance with the important doctrines of the christian reh'gion, but also of a deep sense of them upon their minds, attested by a life of strict piety and holiness. As they are not sufficiently polished to dissemble with a good grace, they express the sentiments of their souls so much in the language of simple nature, and with such genuine indications of sincerity, that it is impossi- ble to suspect their professions, when attended with a truly christian life and exemplary conduct. My worthy friend Mr. Tod, minister of the next con- gregation, has nearly the same number under his instructions, who, he tells me, discover the same serious turn of mind. In short, there are multi- tudes of them in different places, who are willing and eagerly desirous to be instructed, and embrace every opportunity of acquainting themselves with the doctrines of the ^spel; and though they have generally very little help to learn them to read, yet to my agreeable surprise, many of them, by dint of application at their leisure hours, have made such progress that they can read a plain author inteilli- gibly, and especially their Bibles."
Mr. Davies obtained from an associatidii in Lon- don. Bibles and Hymn Books, and distributed them among the slaves. In speaking of the effect of these books he says ;
" Sundry of them (that is, the h^groes,) lodged in my kitchen all night, and sometimes when 1 have awaked about two or three o'clock in the
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morning, a torrent of sacred harmony poured into my chamber, and carried my mind away to heaven. In this seraphic exercise some of them spend al- most the whole night."
He afterwards adds that two Sabbaths before he had the pleasure of seeing forty of then> around the table of the Lord, all at whom made a credible profession of Christianity, and several of them with unusual evidences of sincerity; and that he believed there were more than a thousand negroes who attended upon his ministry at different places where he alternately officiated.
The labors of Rev. Robert Henry seem also to have been much blessed to the negroes in Virginia. The center of his operations was Cub creek, in Charlotte county. Mr. Henry commenced his la- bors some time after Mr. Davies.
Mr. Henry was succeeded by Rev. Drury Lacy. During Mr. Lacy's ministrations at Cub creek, there were about two hundred black members added to the Church. Several black elders were appoint- ed and set apart to superintend these black mem- bers.
Mr. Lacy was succeeded by Rev. John H. Rice, D. D. He, however, did but little in the cause of the slaves, as it began to decline as soon as Mr. Lacy ceased to labor in Charlotte. Yet the old records of the General Assembly, and of the General Assembly's Board of Missions, show that his labor was not in vain in the Lord.
In 1807 the Presbytery of Hanover addressed a
circular to the Churches under their care, solemnly 11
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exhorting them not to neglect their duty to their servants.
About the time of the labors of Mr« Henry at Cub creek, (1760,) the Rev. Henry Patillo, pastor of Grassy creek and Nutbush churches, in Gran- ville county, North Carolina, was also laboring successfully among the same class ofj people. But we are not able to give the particulars of his labor and success. Of one thing, however, we are well certified, and that is, that the good effects of his labors hs.ve not ceased to be felt extensively to this day.
That the judicatories of our Church have, from its early history, looked with deep interest upon this field of labor appears from their frequently en- joining the attention to the religious instruction of the slaves, and making other airrangements for their religious training. Thus, in 1786, the following case of conscience was overtured to the Synod of New York and Philadelphia, viz.:
" Whether christian masters or mistresses' ought in duty to have such children baptised as are under their care, though born of parents not in the com" munion of any Church?" •
" Upon this overture the Synod are of opinion that christian masters and mistresses, whose reli- gious profession and conduct are such as t6 give them a right to the ordinance of baptism for their own children, may, and ought to dedicate the chila dren of their household to God in that ordinance, when they have no scruples of conscience to the contrary."
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At the same meeting of the Synod, it was over- tui:ed whether christian slaves, having children, at the entire discretion of unchristian masters, and not having it in their power to instruct them in re- ligion, are bound to. have them baptised; and whether a christian minister in this predicament ought to baptise them?"
The Synod answered both these inquiries in the affirmative.
In 1816 the General x\ssembly answered this question, "ought baptism, on the promise of the master, to be administered to the children of slaves?" as follows, viz.:
"1. That it is the duty of masters who are mem- bers of the Church, to present the children of pa- rents in servitude to the ordinance of baptism, pro- vided they are in a situation to train them up in the nurture and admonition of the Lord, thus securing them the rich advantages which the gospel prom- ises.
"2. That it is the duty of christian ministers to inculcate this doctrine, and to baptise all children of this description, when presented to them by their masters."
When the convention was called, in 1792, to form a constitution for the State of Kentucky, the venerable patriarch of the Presbyterian Church in that State, Rev. David Rice, published a pamphlet entitled " Slavery inconsistent with justice and good policy," and in a powerful argument urged the adoption of a system of gradual eniancipation. And in 1794 the Presbytery of Transylvania, then
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coverinof the entire Staie, resolved that slaves should be taught to read the Scriptures and prepared for freedom. Two years later, 1796, they earnestly recommended to the people under their care, all the Presbyterians of the State, "to emancipate such of their slaves as they may think fit subjects for liber- ty, and that they take every possible measure, by teaching their young slaves to^read, and giving them such other instruction as may be in their power to prepare them for freedom."
The result of these early efforts to secure the prep- aration of the slaves for freedom, and to bring about finally their emancipation, was seen in the late con- test in that State. We are assured that the minis- try of the Presbyterian Church%fe^^ almost to a man staunch emancipationists, an^ ia very large ma- jority of the eldership and of tfeiriembership were equally opposed to the continuance of islavery.
These statements show that from its earliest his- tory the Presbyterian Church has taken an interest in this field of labor, and has to some considerable extent occupied it. We have not the means of tra- cing the history of her efforts on behalf of the down- trodden slaves. It is a fact, however, of deep inter- est, and cheeringf to the hearts end hopes of the friends of Zion, that concern for these poor abused sons of Ham has greatly increased, and efforts for salvation have greatly multiplied during the last ten years, in the Church. This will fully appear from the resolutions and plans of effort adopted by the Southern Synods and Presbyteries, within that peri- do ; and also from the fact that within the same period
..ON BEHALF OF THE SLAVES. 125
the General Assembly has repeatedly called the at- tention of the Church and the Board of Missions to this field of labor, has, directed the appointment of an agency connected with the Board of Missions for this field especially, has directed the addition of a column to the statistical tables published with her minutes from year to year, that the whole Church may know how many of these despised people are members of her communion, and what progress is making in the work of their conversion, and what still remains to be done on their behalf, and has commenced the work through the Eoard of Missions of sending missionaries to labor for them exclu- sively.
The folio wing is a4 extract from the minutes of . thojSynod of Alabama for 1845, exhibiting their views and plan of laboring for the good of the slaves ;
"The committee on the instruction of the color- ed population made their report, which was receiv- ed and adopted, as follows; —
" The committee appointed to consider the claims of our colored population in the Church of God, for adequate religious instruction, beg leave to re- port that they have given this subject their best at- tention, and after careful consultation, are of opin- ion, that encumbered though this subject is, with many and formidable difficulties, yet, even if all that the heart of christian philanthropy might desire, cannot at once or very speedily be attained, still much may be done by judicious effort, and an ad" vance be made towards the complete attainment of
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the great object proposed, viz.: the thorough reli- gious instruction of our whole colored population.
" With a view to this end the committee recom- mend to the Synod the adoption of the following resolution, viz;
" 1. That in our opinion it is the duty of every owner or employer of slaves, to give them all pos- sible facilities for receiving sound and judicious in- struction in their duties to God, to society and to each other.
**2. That in every household, and on every plantation, the servants should, if practicable, be assembled daily to hear the reading of the Bible and to call upon God in prayer. That, especially on the Lord!g?^ay^ ; thoy should be encouraged and required to j^itencl the worship of God and th^ preaching i'^^^^^^ word, when opportunity tt) do so can be ^€^rded thsm. The children andthe young- er servants especially, should be carefully instructed in some appropriate compend of religious truth, as, e. g. — the shorter catechism; and such catechetical instruction can then only be effectually given when it is under the direction of the owner himself.
" 3. That every Church Session is bound in duty to tiiis clsss of our population, to see to it that among them and for their benefit. Sabbath schools be regularly conducted, in which familiar instruction shall be orally given, aided by the use of Jones' catechism or some similar compend.
"4. That it is the duty of every minister of the Gospel to pay special attention to the colored people, the servants of the members of his congre-
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gation, and to impart religious instruction for theii* accommodation, carefully adapted from its simplicity and plainness to the level of their capacities. Such instruction should be given not only on the Sabbath, and at the usual place of worship for the white?, but also as often as practicable on week days, and on the plantations where the slaves labor. The bet- ter to effect this great object, it is recommended to all our Churches to yield to the negroes, and for their special benefit, a definite portion, say one- fourth of their minister's time.
"5. That we highly approve the measure that has been so successfully adopted in some of our sister and neighboring States^ of the.^f^^^ of associations of planters and ->slave owners, for the employment and maintainance of discreet and de- voted ministers, as missionaries to the blacks, who, under the patronage of the Association, labor among the negroes on the plantations, preaching the gospel to them at suitable points, visiting the negroes at their quarters and in their cabins^ and catechising their children with all pastoral fidelity, tenderness and care. Such Associations we deem eminently judicious, safe, and productive of good to all class- es; nor can we forbear the expression of our hope, that ere long such Associations will be formed and successfully operating throughout the planting dis* tricts of south Alabama.
" 6. That the Presbyteries under the care of this Synod, be directed to urge upon every Session and every minister subject to their jurisdiction, immedi- ate and earnest attention to this subject, and o the
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plan herein proposed ; and that they require ac every meeMng of the Presbytery a full statement from each Session of the degree of attention given to this subject, and the steps actually taken for the benefit of the blacks, and that a minute account be rendered to the Synod on this subject every year.
"7. That each minister and the Session of each vacant church be directed to have these resolutions read from the pulpit on the first Sabbath in Jami- ary next, or as soon thereafter as practicable, with suitable admonition as to the importance of dis- charging our duty to the colored population/'
In 1832 the Synod of Virginia adopted, after mature and careful deliberation, an overture from the Presbytery of East Hanover, relative to the licensure of laymen to give religious instruction to the colored population. The plan proposed by this overture is presented in the following resolutions, viz.:
"1. Resolved, That any Church Session within our bounds be, and they hereby are authorized to appoint any Suitable persons, either officers or mem- bers, to conduct religious worship for the benefit of slaves or other colored persons, and to communi- cate instruction in any way which the constitution of our Church and the laws of the land do not for- bid.
'^^ And be it further resolved, That when any Session determines to license and appoint any per- son as above provided, that they do it in the fol- lowing form, viz.:
"„The Session of the Presbyterian Church of
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, do hereby authorize and license you, A. B.,
to hold religious meetings and give religious in- struction orally, as a layman, to slaves and other people of color, wherever God in his providence may call you, and so long as you continue a regu- lar member of this Church, or until it may seem expedient to the Session to recall this authority.
Resolved, That the ministers, ruling elders, and members of said churches be earnestly enjoined to invite such of their brethren as they may judge to possess the requisite gifts and graces, solemnly and prayerfully to consider whether it is not their duty to engage in this important work.
Resolved, That the ministers and Sessions of our churches be requested to give to the persons licensed under this system, all the aid and encour- agement in their power, by faithful and affection- ate counsel and warning, and by all other suitable methods; and that all the members of the churches under the care of this Presbytery be, and they hereby are, affectionately urged to bear continually these teachers and their labors before the throne of grace, and in an especial manner so to do at the monthly concert of prayer, and on the first Monday of January, 1833; and to use such other measures as they may believe will be calculated to extend their influence over the colored people, and promote their usefulness in their work."
After the experience of two years, in 1834, the Synod
'-^Resolved, That it be earnestly recommended
to the ministers and Church Sessions throughout 12
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the bounds of this Synod, to increase their efforts for the salvation of our colored population; and especially that the resolution passed at a former meeting of this body, authorizing church Sessions to license laymen to give oral religious instructions to this class of our population, be attended to when- ever the resident minister cannot fully perform that important duty."
The scheme thus adopted and commended, we are assured, seemed to be working well 5 but through the deep feeling excited in Virginia by the ultra abolition movements at the north, it had to be aban- doned. But its abandonment did not cause all ef- forts on the behalf of the slaves to cease, i'or in November, 1836, the following resolution was adopted, viz.;
Resolved, That, this Synod once more com« mend to the churches under its care, the subject of the religious instruction of the colored population within our bounds ; and w^e especially exhort min- isters, elders, and heads of families to renewed ex- ertion, in all lawful and proper ways for the spirit- ual benefit of this class of our people.'*
Again, October 31st, 1844, the Synod took tlie following action on the subject :
The committee So whom was referred the sub- ject of the instruction of the colored people pre- sented the following report^ which was adopted^ viz.:
" That, regarding the religious instruction of our colored population, in the language of a reverend father in another Synod, as the most important
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missionary work devolving on the Church in the south, they humbly conceive that it is the duty of this Synod — a duty which they cannot neglect without being guilty of a great sin — to take imme- diate and decisive action on the subject. They would, therefore, recommend to the Synod the adoption of the following resolutions:
"1. Resolved^ That it be recommended to all the ministers belonging to this Synod, to preach to the colored people specially and statedly, as far as prac- ticable.
"2. Resolved^ That Synod would recommend, wherever it may be practicable, the establishment cf Sabbath schools for the oral instruction of the coloreflf people.
'•3. Resolved^ That it be recommended to the members of the churches within our bounds to adopt, wherever it may be necessary, some system- atic mode for the religious instruction of the ser- vants in their families.
"4. Resolved^ That the several Presbyteries be- longing to this Synod, be required to take the super- vision of this whole matter, and require the several churches under their care to report annually to them on the subject, and that tliey make annual reports to the Synod."
The foregoing plan for providing instructors and instruction for the slaves, although abandoned, is given here for the purpose of slrdwing the pressing demand there is for efforts in this field, the spirit of the members of the Synod in reference to it* and the withering influence of theultraism of the norlii
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upon the labors of the Church on behalf of the slaves, and consequently upon their highest in- terests.
The Synod of North Carolina appointed a com- mittee, in 1846, to report on the subject of the re- ligious instruction of the slaves. That committee reported, in 18 17, and their report was adopted, and is as follows :
" The committee appointed at the last stated ses- sion of the Synod to inquire into the mbral con- dition of the colored population within oiir bounds, and to report such measures as ought to be adopted to provide more effectually for their religious in- struction, beg leave to submit the following remarks and resolutions as their report,- viz.:
" A late writer on this subject has observed that * the national mind is beginning to look earnestly at the political aspect of the slavery question, the religious mind B,t ihe moral aspect, and the south- ern mind at the social and economical aspect.'
Whilst we believe) the above statement of Dr. Durbin, as a matter of fact, to be substantially true, we doubt whether the evangelical mind of this Sy- nod, or of a large part of the christian world, is properly awake to the moral necessities of the col- ored race, or to the obligations which Christianity imposes in their behalf. This, too, we are con- strained to fear, is emphatically true of the evan- gelical mind touching the colored population of this country.
■ "How much soever men may perplex and vex themselves and others about the slavery question in
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its various political, moral, social, and economical aspects, or differ in opinion in regard to the civil relation of our colored population, there are impor- tant aspects of this great and delicate subject in which (it may be assumed) all good and wise men are cordially agreed.
"1. Our colored population, whether bond or free, are, equally with any classes of society, the accountable, moral agents of the great Creator, Preserver and Proprietor of mankind; and as such, are destined to live forever with the ransomed in heaven, or to lie down with the lost spirits! in ever- lasting burnings. It is a gross slander to charge southern christiaths, as they have sometimes been charged, with regarding and treating their slaves 'as beasts of burden;' or, at least, as ' mere hew- ers of wood and drawers of water.' They should be, and in fact by southern christians, are regarded and treated as the immortal and accountable crea- tures of God, as truly as their masters are, hasten- ing with them to the same tribunal, to render a strict account and to receive a righteous retribu- tion. ;
" 2. Our servants are part and parcel with, our children, of our household, strictly and emphatic- ally minor members of our families, and so regard- ed both by the civil and moral law. Hence the laws of the country hold the lieads of families bound to feed and clothe, to treat humanely, to pro- tect and defend, both children and servants; thus making them both minors — ^the one class through life, the other until they arrive at a certain age.
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The term * household,' in Scripture, too, though variously used, is often so emploj'ed as to include, with the children, the servants of the house, whether bond or hired. Hence, * household ser- vants' we find to be a scripture phrase. The term * servant,' moreover, is very frequently, if not gen- erally, so used as necessarily to imply this relation. In the fourth commandment they, as well as the sons and daughters, are especially enumerated in the prohibition. Thus not only does the whole frame work of society, with the universal opera- tion of social and domestic ties, but also the genius and spirit of the Bible, with all its implications touching the subject, W^r MS out in conijiliMbn that our servs^nts are minors, lacmbers of our house- holds, bearing a relation to their masters in many respects similar to that whfch children bear to their parents. Hence,
"3. We infer that there is a solemn obligation resting upon masters to care and provide for their servants, to say the least, as binding as that to pro- vide for their children. Nor is this obligation con- fined to the feeding and clothing of them, to the promotion of their domestic comforts, or the pro- tecti/QB of them in their civil rights. It extends to their spiritual and immortal interests. There is evidently in nature, in the moral sense of mankind, as well as in an enlightened reason, something that concedes to the position here taken. And especi- ally does this feeling develope itself when Christi- anity exerts its legitimate influence. Children ^nd servants are alike dependent and subject to author-
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hy. They are, therefore, in like manner, to be - bared and provided for, especially in regard to the interests of the sod. Yea, more. As the servant is a minor for life, and his time under the control of his master, it is the dictate of common sense, as well as of the Bible, that there is a special and nwM solemn obligation resting upon itiis master to provide for his religious instruction. If this be not true, who is to provide for it? Their condition, on this supposition, is worse than tiiat of the hea- then. For if there be no obligation on their mas- ters to provide for them, then it will follow that they are left, in the arrangements of the divine government, entirely unprovided for — ^placed not u!%nly out of, but even beyond the reach of, the , imeans of salvation; a conclusion not to be enter-
jiairsed for a moment. ^ " 4. ft may fairly be assumed, moreover, that if i&e foregoing position be tenable, the judicatories of the Church are bound to look .after the spiritual interests and welfare of our colored population, with as much care and diligence as they do after thpse of any other classes of the community. Most obviously we should be more concerned for chem than for the distant heathen; because they are in the midst of us and dependent upon us. We reap the fruit of their labor in common with their masters, and if we do not care and provide for them, no other christian organization will. In- deed, as that class; of people generally, with veiy few and rare exceptions, are more ignorant, have less capacity, have fewer facilities and opportuni-
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ties, and are more liable to error, and more exposed to temptation, they should claim more of our sym- pathy and effort. The judicatories of the Church, therefore, as other portions of the community, have weighty obligations resting upon them in regard to what have been called *our domestic heathen.' They should carefully look after and facilitate, not only the religious instruction of the people in gen- eral, and of the children of the Church in particu- lar, but also and especially of the colored popula- tion in their respective bounds. At any rate, they should see that the colored population of their own congregations are instructed in the principles and doctrines of Christianity."
The report adopted by the Synpd, presents here a detailed examination of statistics, to furnish which would unduly swell the number of these passes. The result to which this examination leads, is, that while neither the Synod nor other denom- inations are doing all that they might and ought to do for the religious instruction of the peo- ple of color, yet, taking the whole population, the number taught, and the propbrtion who are com- municants in the Church are about as great as in many other portions of the community where sla- very does not exist. The report; proceeds :
Nor has the correspondence of your committee with the Presbyteries, furnished the materials for drawing a viev/ of this subject materially different from that which is now presented. No presbyte- rial action, it is believed, has been had in either of the Presbyteries of Orange or Concord, except in
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the latter to refer the subject to a committee to re- port next spring. In most of the houses of worship in these Presbyteries, as well as in that of Fayette- ville, places are appropriated for the colored peo- ple, sufficient, perhaps, to accommodate all who at- tend. If these appropriations were more spacious, and especially if the colored people received more frequent, direct,, and appropriate attention, it is be- lieved that th^ir attendance would be much more numerous, constant, and profitable. In some of the churches there are weekly Sabbath schools held for the oral instruction of the colored portion of the congregation; and in these, as well as in many christian families, Dr. Jones' Catechism is suc- cessfully used. Most of our ministers preach more or less frequently, by special appointment, to the colored people. On such occasions the attendance is much more numerous, and the attention is much more encouraging. The committee are grat- ified to be able also to state, that the Presbytery of Fayetteville is reported to have taken special action, and to be actively and successfully engaged in behalf of their colored population. That Pres- bytery has taken the ground that the colored people constitute a constit lent part of the respective con- gregations within the bounds of which they live, and are to receive a proportionable part of the pas- toral and ministerial labor. In that Presbytery, alsoa Sabbath schools and Bible and Catechetical classes are attended by many of the ministers, ruling elders, and private christians, at the church, at their own homes, and, in several instances, in
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houses erected for the special benefit of the colored people. That Presbytery, moreover, requires their ministers and church Sessions to present a minute report, at each semi-annual meeting, of their labors and success among their people of color. It ought further to be stated, that that Presbytery has made several abortive efforts, and are still desirous to ob- tain the services of a missionary exclusively for the benefit of the negroes within their bounds.
"Whilst the moral character and deportment of those colored people who are members of our churches, or who attend regularly upon the means of grace, are quite as good, in proportion to their knowledge and opportunities, as those of the white people, it is humiliating to know that the reverse is true of those that are neither members of the Church nor hearers of the gospel. This fact should stimulate us to the adoption of such means for their benefit as will place them under the trans- forming influence of the gospel of Christ.
"With the view of calling a more general and special attention to this subject, and for the purpose of having the spiritual interests of our colored peo- ple more fully and more extensively understood, as well as more adequately and more effectually at- tended to, your committee respectfully recommend the following resolutions for the adoption of the Synod, viz.:
"1. That the Synod of North Carolina feels a deep solicitude for the moral and spiritual interests of her colored population, believing that they de- mand the special attention of the higher judicato-
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ries, as well as of the pastors and Sessions of our churches.
"2. That the Presbyteries under the care of this Synod be directed to pay very special attention to this subject ; to call the attention of all the church- es and pastors under their care particularly to it ; to see, as far as practicable, that adequate and com- fortable accommodations be furnished to them in the sanctuary ; and that the gospel be preached to them, as to the poor for whom the gospel was pro- vided; and to enjoin it upon christian families to do all they can to cause them to sanctify the Sabbath, attend the sanctuary, and to have them otherwise thoroughly instructed in the principles of revealed religion.
" 3. That it be earnestly recommended to the Presbyteries to employ, each, as soon as practica- ble, a missionary of undoubted qualifications to de- vote himself exclusively to this department of la- bor, within their respective bounds, and to report faithfully his plans and their results at each smi- annual meeting."
The following are the resolutions and plans of effort on behalf of the slaves adopted by some of the southern Presbyteries :
The Presbytery of Lexington, of the Synod of Kentucky, some years since, adopted the following resolutions. They indicate both their sense of duty and their method of laboring for the benefit of the slaves:
Resolved, 1st, That all our pastors and stated supplies, should consider the servants of the house-
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holds belonging to their respective charges, who are not members of other churches, as being justly entitled to a share of their pastoral care, in the same manner as the children of the household are; and that they should adapt their ordinary discourses to their capacities, and as often as they think expe- dient preach to them seperately, and by special ap- pointment.
"2. As the word of God clearly recognizes the relation of master and servant at a time when ser- vants were mostly slaves,' and enjoins upon them the duties which they respectively owe to each other ; therefore,
" Resolved, That pastors should carefully incul- cate upon masters and servants their relative duties, and teach them what are the proper effects which the gospel, when cordially embraced, will necessa- rily produce in their hearts and lives respectively, in regard to this relation.
" 3. That the Sessions be enjoined to establish Sabbath schools for the oral instruction of the col- ored people in every congregation where it is prac- ticable, to be superintended and taught by them- selves or some pious members of the Church, and that masters and mistresses should take a lively in- terest in the subject, and give it efficient aid and en- couragement by requiring their servants to attend, and by their hearty concurrence in the object sought to be attained in those schools ; and by showing their servants at home that they earnestly desire their spiritual welfare. Without the hearty co-op- eration of masters and mistresses, pastors and Ses-
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sions w ill be able to accomplish but little in giving the gospel to servants.
"4. That pastors be careful to enforce on pious masters and mistresses that they are solemnly bound to use their best endeavors to teach the gospel to their servants, both by their relation to them as members of their families, and by the authority of God as revealed in his word ; not only instruction, advice, and admonition, but even authority may be necessary, that the Sabbath may be observed and the house of God attended ; and that our servants may hear the gospel and be instructed in the Sab- bath schools, and thus be brought to salvation through the knowledge of our Lord and Saviour Jesus Christ ; and every effort should be accompa- nied with prayer to God that he would make the instructions given effectual to salvation.
"5. That our colored people be taught the sa- credness and perpetuity of the marriage relation; and it is further recommended that proper efforts should be made to have the rites of matrimony cel- ebrated in all cases amo g them with due solem- nity, and in accordance with the word of God.
" 6. That the roll be called at every autumnal meeting of the Presbytery, to ascertain the dili- gence of our ministers and Sessions in reference to the duties specified in the preceding resolu- tions."
The Presbytery of Western District of the Sy- nod of Mississippi, at its spring session in 1850, adopted the following resolution on this subject, viz.:
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" Resolved, That we, as a Presbytery, will en- deavor prayerfully to observe the injunction of the General Assembly to instruct the slaves in our bounds ; and that the Session of each church under our care be enjoined to see servants carefully in- structed in the great principles of the gospel, at; home aind in the churclies, so far as practicable, and report their diligence herein at each spring meeting of Presbytery."
The ibllowing plan of labor on the behalf of the slaves, was adopted some time since by the Presby- tery of Georgia, of the Synod of Georgia :
" It is a principle not to be called in question, that when pastors are settled over churches in our country, they are settled over all the different class- es and conditions of men who compose those churches.
" Servants form a component part of all our churches. They as naturally and properly worship with their owners as children with their parents ; and it %?ou]d be as inconsistent for pastors to ne- glect the children as the servants of the households over which they are called to preside. They are as responsible for the one class as for the other. This is the view which the word of God authorizes us to take ; for we discover Paul, in his epistles to the churches which he himself planted, and to which he personally ministered, including servants in those churches ; and, along with masters, he gives them, as part of his charge, instruction and exhor- tations suitable to their circumstances and condition in life.
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"And we find that as he gives Timothy com- mandment touching all classes of persons embraced in the churches, so he does not overlook the ser- vants. He commands him to exhort and instruct them, and thereby teaches him to include them in his pastoral charge. We thus have example and pre- cept from the holy apostle. It is not neqessary for us to enlarge our proofs. The principle is set- tled by the word of God.
"In fulfilling our duties, therefore, as pastors, we should adopt something like the following plan :
"1. Preaching, On the Sabbath : That our ser- mons to the united congregations be so framed as to be as appreciable and as intelligible to both classes as possible ; and that the minister take special notice of the negroes in his preaching, and sometimes make a direct address to them ; that he devote the Sabbath afternoon or evening to preaching to the negroes; and should this be impossi