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SLAVERY 
 CONSISTENT 
 
 WITH 
 
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 BY THE REV. LEANDER KERR. 
 
 ^BALTIMORE: 
 
 PRINTED BY SHERWOOD fit CO. 
 
 1840, 
 
1 w^, >j T' f^- -« ^• 
 
TO THE PUBLIC. 
 
 The following is the substance of a Lecture delivered some time 
 ago, before my congregation in McConnellsburg. At that time I 
 was delivering a course of lectures on the nature of the Redeemer's 
 kingdom, and the gospel dispensation. The question of slavery 
 would necessarily come in my way; and its consistency or inconsis- 
 lency with Christianity claim serious attention. And in this lecture, 
 which is devoted exclusively to the examination of the question of 
 slavery, I solemnly declare to my Lord and INIaster, that I have 
 uttered nothing but the honest convictions of my heart in reference 
 io this subject — convictions too, the result of long and patient inves- 
 tigation. Yet I may be wrong, for who in all things can say: "/ 
 am rightV 
 
 As I have been frequently solicited by many persons to give this 
 lecture to the public, I have yielded — and now send it forth for 
 what it is worth. I am well aware that the designation of this lec- 
 ture will horrify the anti-slavery party; but I would just inform 
 them that the time was when I was as much opposed to slavery as 
 the most violent of them now are, but my hostility was the result of 
 ignorance, prejudice and education. 
 
 And it is extremely unfortunate that the locale of this agitated 
 question is where slavery is not; and that for two reasons. The 
 first is, that the anti-slaver)' party, as a body, are ignorant of the 
 character of slavery, and the condition of the slaves at this time, in 
 our country; and, therefore, they are incompetent to sit in judgment 
 on such a question. 'Their zeal is not according to knowledge." 
 
The second neason is, that living remote from tlie seat of slavery, 
 and being unconnected with the slave-holders, there are none of 
 those tender and affectionate ties existing between the two parties, 
 of a social and personal character, which go so far in neutralizing 
 our evil dispositions, and which would enable the anti-slavery party 
 to judge more dispassionately and correctly. And were their 
 opinions of slavery the result of personal observation and knowledge, 
 that sympathy which is given exclusively to the slaves would be 
 divided with their masters, or, for the most part, would be found 
 w'ithout a just cause for existence. 
 
 THE AUTHOR. 
 Lusihj Hull, near Mcrcersburg, Pn., 1810. 
 
LECTURE 
 
 From time immemorial, the origin of the negro, with the cause of 
 his complexion and features, has been involved in mystery as dark 
 as his hue — and to reveal which, seems almost as hopeless as his 
 destiny. And were we able to arrive with absolute certainty at the 
 former, it would go but a little way to alleviate the adverse circum- 
 stances of the latter. He appears to be an anomaly in the human 
 familj' — the child of sorrow, and the recipient of wrong. And, like 
 his fairer brethren, seemingly suffering the consequences of some 
 act of transgression committed by his progenitor — the cup not yet 
 being drained. 
 
 Before we enter upon the question before us. it may neither be 
 irrelevant, nor unprofitable to devote part of our time to an inquiry 
 respecting the origin of this part of the human race. And turning 
 aside from all the theories on the subject, we will go to the Bible, 
 and see whether it sheds any light on this dark, and inexplicable 
 question. 
 
 I therefore call your attention to certain transactions recorded in 
 the ix. chapter of Genesis, from the 18th verse to the end, as follows: 
 ^'And the sons of JS'oah that v;ent out of the ark ivere Shem, Ham and 
 Japheth: and Ham, is the father of Canaan. These are the three sons 
 of JVoah; and of them was the whole earth overspread. And Koah 
 planted n vineyard, and began to be a husbandman, and he drank of 
 the wine, and ivas drunken. And Ham, the father of Canaan, saw the 
 nakedness of his father, and told, his two brethren without. And Shem 
 and Japheth took a garment and laid it upon both their shoulders, and 
 went backvmrd, and covered their father, and saw not their father's 
 nakedness. And JVoah awoke from his vjine, and knetv what his 
 younger son had done unto him: and he said cursed be Canaan, a 
 servant of servants shall he be unto his brethren. And he said blessed 
 be the Lord God of Shem; and Canaan shall be his servant. God 
 shall enlarge Japheth, he shall dwell in the tents of Shem, and Canaan 
 shall be his servant. 
 
6 
 
 The first thing tliat claims our attention in tills narrative, is the 
 names of the three sons of Noah. In simple and primitive times, 
 names were not as now, arbitrary and unmeaning terms, but were 
 descriptive of the moral and physical qualities of the persons and 
 things to which they were applied: this was a universal custom 
 among all nations of antiquity. And Ham denoted black or burned. 
 Ham! it is black! We assume the fact then, and we will furnish 
 the reasons immediately — that this name was given to the younger 
 son of Noah because of his color; and we may ea.sily conceive that 
 Noah would excfaim Ham! on seeing his son for the first time. 
 And it could not be expected that Noah would regard this child 
 with the same paternal tenderness with which he regarded the 
 others: and this may go very far to explain, if not palliate, the con- 
 duct of Ham in exposing his father's shame: and the resentment 
 that would be superadded upon Noah's mortification, on discovering 
 the offender, would well prepare the mind of the father for uttering 
 those imprecations "loud and deep" upon his graceless child. 
 
 Permit me here to make a few remarks on the nature and extent 
 of this curse; which may appear too severe to be just, and too cruel 
 to have received the sanction and approbation of Heaven. You 
 must consider that this crime of Ham was the first transgression re- 
 corded after the fiood, and probably the first committed; and you 
 must remember, in the next })lace, that Noah now was to the world 
 what Adam was, when created — the official head — the vicegererd of 
 Heaven — and, therefore, the first deliberate and wilful offence, as in 
 the case of Adam, according to the moral government of God, must 
 be punished with the utmost rigor of law. I do not consider the 
 intoxication of Noah, on this occasion, as criminal, because he must 
 have been ignorant of the nature of wine — never, perhaps, having 
 tasted any before: and, in the last place, you must bear in mind 
 that the crime of disobeying, insulting and mocking parents, is 
 second only to disobeying, insulting and moclcing God; and, under 
 the law, such a son or daughter was to be stoned to death. 
 
 Next came the names of Shem and Japheth; and that Japheth was 
 white, and Shem red, will appear evident, from the following facts. 
 The three quarters of the globe were divided among the three sons 
 of Noah; to Ham was assigned Africa, to Shem Asia, and to Japheth 
 Europe: and to this day, the three colors of our race are to be found 
 in these three divisions, denoting the origin whence they came. 
 
 True, Canaan sot tied on the eastern coast of the Mediterranean 
 
sea; but neither does this, nor the fact that he and his posterity 
 might be brown or yellow, invalidate our general argument: we 
 know that Ham settled in Egypt; and there is every reason to sup- 
 pose that his brethren and their posterity, would show but little 
 favor to liim and his posterity; but would very soon avail themselves 
 of all the real and supposed privileges that the curse, denounced 
 upon Ham and his posterity, gives them; and would expel them 
 from the rich lands of the Nile into the southern and less desirable 
 sections of Africa. 
 
 To substantiate these scriptural facts respecting the origin of the 
 negro, permit me to give you a tradition which I found among the 
 Seminole Indians in Florida, as follows: "When the great spirit had 
 created the earth and all its animals, he concluded to make man, who 
 should be lord and master of the whole. But as the first man he 
 made was black, and not being well pleased with him, he proceeded 
 to make a second, whom he made red; but not being satisfied with 
 the improvement, he created a third — and him he made white, with 
 ■whom he was well pleased. The great spirit then presented to these 
 men three boxes — the first of which contained books, the second 
 bows and arrows, and the third hoes and axes. And as the white 
 man was the great spirit's favorite, he had the first choice; and he 
 selected the box of books. The red man was allowed the second 
 choice — who took the bows and arrows: and the negro had to take 
 the hoes and axes; and now, say these Indians, the white man lives 
 by books, the red man by hunting, and the black man by labor — 
 and such they believe to be the will of the Great Spirit — hence the 
 reason why these Indians never would receive teachers and mis- 
 sionaries among them. And there has recently been discovered a 
 nation of negroes in central Africa, holding the same tradition; both 
 traditions acknowledging the svperiority of the white man over the 
 other two, as well as the inferiority of the black to the red. 
 
 We will now advance a physiological argument in support of what 
 has already been said, containing the reason for the color of the 
 negro. 
 
 There is every reason to believe that an additional curse was in- 
 flicted on the earth by the flood, and that very great changes must 
 have been produced in the physiology of the earth — in her climate 
 and atmosphere. God did curse the ground when Adam sinned: and 
 from the fearful increase of crime, both in quantity and quality, he 
 found it necessary to increase and extend the curse, in such a man* 
 
8 
 
 ner, that, by multiplying the physical disabilities in the way of ob- 
 taining the necessaries of life, as well as by multiplying the causes 
 tendino- to the abbreviation of human life, there would be a diminu- 
 tion in crime individually and collectively: and as in wisdom and 
 benevolence, he inflicted the first curse on the earth, so also in wis- 
 dom and benevolence, he inflicted the second, because the first was 
 insuflicient. And after the infliction of the last curse on the ground, 
 he tells Noah that he would no more curse it for man's sake. 
 
 When God determined to destroy the old world by a flood, and 
 to change the character of the earth, by increasing or creating physi- 
 cal disabilities not existing before — he would find it necessary to 
 change also the physical economy of the human family, or at least a 
 part of that family, in order that they might be prepared to meet this 
 contemplated contingency. And it is a well established fact, which 
 the science of physiology fully explains, that the negro, in virtue of 
 his peculiar constitution, color and temperament, is well adapted to 
 the tropical and torrid regions. And this we conceive to be the rea- 
 son of his color and temperament. This argument will have due 
 weight with the honest and intelligent physiologist. But perhaps 
 some who cannot perceive, or will not admit, the argument, will 
 smile at such an exposition: to such I would remark; if (iod accom- 
 modates the polar bear to his habitation of endless ice and snow, and 
 qualifies the stormy petral for its ocean home, would he show less 
 wisdom and benevolence in fitting man by temperament and other- 
 wise, for a residence under the burning line? 
 
 But perhaps some will think that I would infer from the preceding 
 argument, that Ham and his posterity were created for slavery: to 
 this I indignantly answer, no — no more than I believe and teach that 
 God created the antediluvians for the pleasure of drowning them, or 
 the inhabitants of Sodom and Gomorah for the pleasure of burning 
 them, or a part of the human family, for the pleasure of damning 
 them. There is a very great difference between what God desires 
 and commands men to do, and what they perform: and his will and 
 purposes are not always fulfilled. His will is that man should keep 
 his commandments and love one another, which is not always done; 
 and his pleasure is that all men should be saved through his son, who 
 has tasted death for every man, and who offers pardon, life and hea- 
 ven to all — for all are under condemnation; and yet many will go 
 away into everlasting perdition. Men who talk and write in mag- 
 nificent phrase about the omnipotency, omnisciency and omnipre- 
 
sence of God, take it always for granted that Jehovah makes these 
 abstract qualities the rule of his conduct, overlooking the great fact 
 that God is a moral not a physical being; and that he makes fixed 
 and eternal mora/ principles, not p/ij/sica/ ones, the rule of his conduct. 
 And having created us rational and intelligent beings, he acts toward 
 us on such rational and intellectual principles as we can understand. 
 He, therefore, created and fitted Ham for a peculiarity of climate 
 which he contemplated in the destruction of the world; but the con- 
 duct of Ham, with the curse upon him and his posterity, were all in- 
 cidents by the way; and were no more a part of the divine plan and 
 arrangement, than murder, theft and injustice occurring under the 
 moral government of God, is a part of that government. Ham, like 
 Adam, brought himself into his sad dilemma; both having been cre- 
 ated for better things: nor are they the only specimens of our race 
 who have frustrated the will and purpose of their Creator, though 
 they are the only iwo whose delinquencies have reached so far and 
 wide. 
 
 We will call your attention back again to a few more particulars 
 in the ix. chapter of Genesis, 26th and 27th verses, ^'Blessed be 
 the Lord God of Shem, and Canaan shall be his servant. 
 
 In the Asiatic courts and harems, black mutes and eunuchs are 
 preferred as slaves, who are literally the servants of Shem; and ser- 
 vants too under the most painful and humiliating circumstances. 
 But the most remarkable prediction in this memorable transaction is 
 contained in the 27th verse. "God shall enlargs the borders of Ja- 
 j)heth; he shall dwell in the tents of Shem, and Canaan shall be his 
 servant. 
 
 It is a settled point now that our American Indians are the de- 
 scendents of the Asiatics, or the children of Shem — and we know 
 that the Europeans are the children of Japheth. And God did lite- 
 rally enlarge the borders of Japheth, when he raised up Columbus 
 to discover America. And now, we, the posterity of Japheth, are 
 literally dwelling in the tents or places of Shem; and Canaan is our 
 servant. 
 
 But it is worthy of remark and of digression from our subject, that 
 this prediction of the enlargement of the borders of Japheth, and his 
 dwelling in the tents of Shem are in our own day receiving a further 
 fulfilment. 
 
 In looking at the blessing pronounced, Japheth was ultimately to 
 have the pre-eminence even to the supplanting of Shem. Now, 
 
10 
 
 this has been fulfilled to the letter in our own country; and it is 
 about to be fulfilled too in Asia. 
 
 The two greatest powers in Europe, or the world, Russia and 
 England, are making rapid inroads upon the Asiatic provinces: the 
 latter at this time controls little less than two hundred millions of peo- 
 ple in that section of the globe. While the Russian eagle, as hungry 
 and insatiable as Albion's lion, is whetting his bill and pluming him- 
 self for a flight, and a banquet on the land of Shem, the fate of 
 Asia is inevitable. The tents of Shem there, as here, will be occu- 
 pied by his younger brother — and that obscure and unknown spot 
 on which this memorable prediction was uttered, will witness its final 
 consummation. Let the infidel and sceptic look at these fads. 
 
 Canaan, it is said in the iioth verse, ^'shall be a servant of sei'vants 
 to his brethren'^ This is a singular prediction, but most singularly 
 fulfilled, as I have seen both in the South and West Indies; where, 
 on large cotton, cofiee or sugar plantations, the slaves are divided in 
 companies with a leader over them of their own color, who is also a 
 slave, and is responsible to his overseer, or master. And these 
 leaders, in general, are far more severe to their fellow slaves than 
 their masters or overseers are. 
 
 And, in some parts of the West Indies, many free negroes are 
 owners of many slaves, who were formerly slaves themselves. 
 
 Nor is this all — for, Canaan was to be a servant to his brethren, 
 Shem and Japhcth — all of which I have seen fulfilled: as the Creeks, 
 Cherokees and Seminoles have many slaves among them. 
 
 These facts satisfy my own mind of the truth of our theory; and 
 they are submitted to your consideration. 
 
 It may be necessary for the mformation ©f some of our hearers to 
 make some remarks relative to the first introduction of slaves into 
 this country. 
 
 The first slaves brought here, were prisoners taken in war among 
 the African tribes, and, according to the universal custom among all 
 savage nations, these prisoners had, by the fortune and rules of war, 
 forfeited life and liberty, and were at the mercy of their captors to be 
 killed, sold into slavery, or retained for their pleasure or service, 
 just as passion, interest or caprice might rule them. The same pri- 
 vilege was also given to the Jews by a law of the commonwealth of 
 Israel. Those Africans, then, who were first imported into this coun- 
 try, were not made slaves by that transaction: it was the fortune of 
 war, that made them such: they were the property of their conquer- 
 
11 
 
 fers, who availed themselves of the privileges which the usages of war 
 give; and who preferred selling to killing them. Now keep in 
 mind that these prisoners had, as already stated, lost all personal 
 liberty forever, by the fortune of war — and that they were as much 
 the property of their captors as any other property their captors had; 
 there was neither violence nor wrong done in selling them; and 
 whether there was any wrong done in buying them, resolves itself 
 into this simple question, whether it would have been better to have 
 suffered those prisoners to have been butchered in cold blood, or to 
 buy them, and thereby save their lives: by the latter alternative their 
 condition remained as it was; but by the former it was a death with 
 no alternative. This is the question at issue, and, like all similar 
 questions, its answer will depend upon the moral temperaments of the 
 casuists who agitate it. There are but few men, however, who will 
 not prefer the loss of liberty to the loss of life: for this simple and aU- 
 sufficient reason, that the captive maij recover his liberty — but from 
 death's domain there is no return. 
 
 These, then, were the circumstances under which slavery was in- 
 troduced into our country. But afterward the most iniquitous mea- 
 sures were adopted to procure the requisite number — measures that 
 none but a demon incarnate, would either use or justify — and mea- 
 sures too still pursued. But we must discriminate justly between 
 the manner in which slaves were first obtained, and subsequently 
 procured. 
 
 But, seeing they are among us, let us see whether the retaining of 
 them in slavery is consistent with Christianity or not. And we are 
 assured that a question of such importance can be answered in no 
 other way than by a reference to scriptural statement and scriptural 
 practice. 
 
 But I atn well aware of the difficulty that lies in our path, from 
 the fact that scriptural statements and examples are often lost sight of 
 and disregarded, when sectarian and partizan measures are to be car- 
 ried into effect, and men find it very convenient to erect a standard 
 and frame rules founded upon abstract biblical propositions, and in- 
 ferential deductions that shall suit their purposes, and arm them with 
 authority to carry out all their plans, and justify themselves in all 
 their conduct; although, by so doing, they nuUify some of the first 
 and best principles of Christianity, as well as violate the essential 
 laws of humanity, of which all persecutions for conscience' sake are 
 the proof. The Bible is very far from being the only rule of faith and 
 
12 
 
 practice, even among Protestants; else why so many different faithss' 
 so many antagonistical systems of theology? So many contradictory 
 forms of church policy? and last, but not least, so much wrath, conlcn- 
 iion, strife and jangling, all about words — which discussion only 
 darkens, and explanations mystify? and the church of Christ, that 
 should be the focus of peace, holiness and love, resembles the arena 
 of vulgar politics. 
 
 To the "law and the testimony" wc will go, and from them take 
 nothing but example and precept. 
 
 And the first example of slavery we have here, is in the family of 
 Abraham, "the father of the faithful"— ihe church of Christ— nor 
 could the whole number of his slaves have been small, seeing he had 
 three hundred and eighteen born in his own house, or BOUGHT 
 WITH HIS MONEY, that were fit for war. So then, even father 
 Abraham was a trafficer in human flesh. 
 
 The next prominent example we have is Job, whose slaves must 
 have amounted to several thousands; and yet this man had the most 
 honorable testimony of his God, as being ''a perfect and upright man, 
 one that feared God and eschewed evil." Now, if to hold slaves is 
 among the greatest of sins, as the anti-slavery party affirm it is, then 
 God's testimony respecting Job's eschewing evil, is false and hypo- 
 critical; and, according to the standard of abolitionists for graduating 
 the degrees of criminality that attaches itself to slave-holders. Job 
 must have been the greatest sinner in the land of "Uz" — and Satan 
 the greatest fool for trying to get one already so securely his own. 
 But the abolitionists must pardon us for preferring the testimony of 
 God to their affirmations. 
 
 But it may be replied that these cases are not in point, because 
 they existed before the giving of the law. Well, then, to the law 
 let us go: and here we find Moses, under the direction of God. 
 authorising slavery and legislating for it. Kead the enactments on 
 the subject. 
 
 See Exodus xxi. chap., beginning at the 2d verse. 
 
 ''If thou hiuj an Hebrew servant, six years he shall serve thee; and 
 in the seventh he slinll go out free, for nothing. If he came in by 
 himself, he shall go out by himself; if he were married, then his wife 
 shall go out with him. 
 
 ''If his master have given him a wife, and she have borne him chil- 
 dren, the loife and children shall be her masters; he shall go out by 
 himself 
 
13 
 
 ^^And if the servant shall say 1 love my master, my wife ajid my chil- 
 dren; I will not go out free: then his master shall bring him unto the 
 judges; he shall also bring him unto the door, or the door posts; and 
 his master shall bore his ear through with an axvl, and he shall serve 
 him for ever. ^^ 
 
 This was the law concerning Hebrew servants: and in this law 
 we see a feature which has ever been regarded as the most abhor- 
 rent in slavery, and that is, that husbands could be torn from their 
 wives, and fathers from their children: and that hard condition 
 could only be avoided by another condition equally hard, which 
 was that the husband and father became a slave /o?- hfe, or until the 
 year of Jubilee, after his six years of servitude had expired. 
 
 But the children of Israel were freely allowed to purchase slaves 
 of the heathen around them, and these slaves were to serve them 
 during their natural lives: and they were allowed to take as many 
 slaves in war as they were able, except in those cases in which the 
 whole nation was devoted to the sword by the command of God. 
 
 Slavery, then, in all its features, was in full existence among the 
 Jews, and sanctioned by the divine law. And by that law a man 
 and all his family could be sold for debt, and had to serve until the 
 year of Jubilee; when a general emancipation took place among 
 Jewish slaves and debtors, and all things became as they were: but 
 as this occurred only every fifty years, thousands must have been 
 born and died in a state of slavery even of the Jewish nation. 
 
 But it may be said that this was under the law, and not in accord- 
 ance with the gospel dispensation, which proclaims '-liberty to the 
 captive," &c. 
 
 Let us then go to the New Testament, and see what it says — for 
 under that dispensation we now are — and that, and that alone, is the 
 law and rule of our conduct; and most cheerfully and willingly do 
 1 commit the whole burden of this question, with all its issues, on 
 this ground. 
 
 There never was, since the world began, a truer and firmer friend 
 to man, and civil and religious liberty, than St. Paul, after his con- 
 version to Christianity: and yet he taught any thing but the doc- 
 trine of abolitionism; It received neither encouragement nor sanc- 
 tion from him, but the contrary. But let him speak for himself. 
 
 Read first Corinthians, vii. chap, and 2()th and '2 1st verses. ''Let 
 tvery man abide in the calling wherein he was rnllnl. Jirt ihov called 
 
14 
 
 (conveHed) being n strVdnf, care not for il; bid if ihou mayett be 
 free, use it rather y 
 
 Here it is necessary to explain, that certain over-zealous and 
 ignorant persons among the first converts, thought and taught that 
 Christianity nullified all conditions and social stations of life, and of 
 civil society. 
 
 Taking the idea of a community of goads from what had existed 
 a little while at Jerusalem, in the first heat and fervor of religious 
 enthusiasm among the first converts there, they identified this with 
 Christianity, and taught it as one of its doctrines and duties: and 
 from a misapprehension of gospel liberty and privilege, they con- 
 sidered that converted slaves were no longer under obedience to 
 their masters, especially if those masters were imconverted Gen- 
 tiles' — and that converts were not required to obey heathen magis- 
 trates and governors. Both these errors Paul labors in this epistle 
 to rectify; by teaching that it is not the design or tendency of the 
 gospel to abrogate any of the institutions of society, political or 
 natural, but, leaving them just as it finds them, it rectifies all exist- 
 ing evils and abuses pertaining to them, by rectifying the human 
 will, enlightening the human conscience, and purifying the human 
 heart, and ultimately removing all external evils by destroying all 
 internal ones. This he taught; and all this is comprehended in 
 this great moral principle, viz: 
 
 "Let every man abide in whatever calling-^nn honest one of course, 
 in which he is called— -converted. And to the servants or slaves who 
 were converted in servitude, be not discontented with your con- 
 dition, and obey your masters in all things; but, if you can by 
 any lawful means obtain your liberty, do so. Now, all that is im- 
 plied in this privilege, is just simply the recognition of a custom 
 everywhere in use where slavery existed; by which freedom was 
 obtained, as the slave and his master could agree upon terms. 
 
 Hear Paul again to the Ephesians, vi. chap, and 5th, 6th, 7th and 
 Sth verses. "Servants be obedient to your masters according to the 
 flesh, with fear and trembling, in singleness of heart as unto Christ. 
 Jfot with eye service as men pleasers, but as the servants of Christ, 
 doing the will of God from the heart. With good will doing service 
 as to the Lord and not unto men, knowing that whatsoever good thing 
 tiny man doeth, the same shall he receive of the Lord, whether he be 
 hond or free. 
 
 There are a few points in this quotation that demand particular 
 
15 
 
 attention— such as "the servants of Chiisi doing the will of God 
 from the heart — with good will doing service as to the Lord, and not 
 unto men." Now, what is this but the admission that slavery as 
 existing in the apostle's days, received the approbation of God, and 
 was in unison with his will. And we remark in view of this quota- 
 tion, that the existence of slavery, instead of being nullified by the 
 gospe], was actually sanctioned by it: and to the natural and civil 
 obligations already resting upon the slave to obey his master, is su- 
 peradded the higher authority of moral and religious obligation. 
 And the relationship existing between master and servant, is placed 
 upon new and more sacred grounds than ever; over and around 
 which the gospel of peace and love throws her fostering influence; 
 and sheds the light of her countenance upon it. See also Collos- 
 sians, iii. chap, and 2-2d verse, and 1 Peter, ii. chap, and ISth verse, 
 in which the same doctrine is inculcated by both Paul and Peter. 
 And we wish you to observe, that, in these epistles, these two emi- 
 nent apostles connect the duties and obligations of servants with all 
 the other duties of life; the civil, the conjugal, the parental and the 
 fihal: thereby showing that all these relationships, duties and obli- 
 gations, have all come under the supreme authority of the obliga- 
 tion to obey the gospel; and that they are all alike sanctioned and 
 sustained by the gospel dispensation: and, therefore, by a just and 
 logical deduction, to tamper in any way with slaves, so as to excite 
 them to revolutionary action, or cause them to render an unwilling 
 obedience to their master, is just as criminal, and as much a disre- 
 gard of the authority of God and Christ, as it would be to excite to 
 rebellion, citizens against their governors, wives against their hus- 
 bands, and children against their parents. The abolitionists may 
 plead humanity and religion in justification of all they say and do, 
 and they may be honest and conscientious too, but here are the law 
 and the testimony of the head of the church: here are unequivocal 
 scriptural facts and precepts, which no sophistry can entangle, no 
 ingenuity can weaken, and no explanation destroy. But alas! how 
 often is scripture set aside or compromised by men calling them- 
 selves Christians, and assuming the ministerial robe, in order to es- 
 tablish and carry out their own systems of false philanthropy and 
 religion. We know — for such is the history of our race — that men 
 have violated every precept in the Christian religion, and all /or 
 religion; and every principle of humanity, /or humanity: and that 
 the d^mon of malignity on the altar of benevolence has ever held 
 
16 
 
 his richest and sweetest banquets: and we know also, that even 
 honesty and conscience, when not guided by truth and knowledge, 
 are as terrible and desolating in their career, as the worst passions 
 of the human heart. How important then, to have the revealed 
 will of God, and how necessary that we should be guided, in all 
 things involving the deepest consequences, by its positive and une- 
 quivocal precepts alone. But whenever we undertake to hunt for 
 the will and purposes of God in his word, and which he has not re- 
 vealed to us, you may rest assured that ninety-nine times out of 
 every hundred, we return from the investigation with our own wills, 
 and with our own purposes, which we mLstake for the will and pur- 
 poses of God; and it is then and there, where we least expect it, 
 that pride has been most triumphant, and Satan most successful 
 over us. 
 
 We will give you one extract more from the writings of Paul on 
 this subject — one which, of itself, is sullicient to settle the question, 
 were there nothing more, contained in his first epistle to Timothy, 
 from the first to the sixth verse of the vi. chapter. 
 
 "Let as many servants as are under the yoke count their own mas- 
 ters worthy of all honor, that the name of God be not blasphemed. 
 Jlnd they that have believing masters, let them not despise them; 
 because they are brethren; but rather do them service, because they are 
 faithful and beloved, partakers of the benefit. These things teach and 
 exhort. If any man teach otherwise, and consent not to wholesome 
 words, even the words of ovr Lord Jesus Christ, and to the doctrine 
 which is according to godliness; he is proud, knowing nothing; but 
 doting about questions and strifes of words, whereof cometh envy, strife, 
 railing, evil surmisings , perverse disputings of men of corrupt minds, 
 and destitute of the truth, supposing that gain is godliness; from 
 such withdraw thyself'^ 
 
 In meditating upon this passage, Ave are almost disposed to believe 
 that the inspired apostle had the whole phalanx of abolitionists in 
 prospective, and that he was present, in spirit, at one of their con- 
 ventions; for certainly never were the characters of a set of men so 
 truly and faithfully drawn; every feature and lineament here given, 
 is true to the living characters and conduct of these men. 
 
 How perfectly applicable is this "doting about questions and 
 strifes of words" to our modern abolitionists. See Avhat a variety 
 of questions and measures distract their councils and assemblies! 
 What a changing of grounds — what a vailing of purposes — and what 
 
17 
 
 a winding and counteivvinding of designs — and, in order to allay the 
 fears and vigilance of the south, what a shrinking from, and a de- 
 nial of, the sentiments of their doctrine; so that no man in their 
 ranks, who is in office or desires one, will avow himself an aboli- 
 tionist. And as some men — their agents, and lectures are hand- 
 somely paid for, their incendiary labors, they may, and do — no 
 uncommon mistake — "suppose that gain is godliness." The pic- 
 ture is complete, and there is no mistake in finding the living por- 
 traits. 
 
 From such men Timothy was commanded to withdraw himself; 
 and, as a minister of the Lord, he was to teach and exhort servants 
 to be obedient to their masters — and Paul calls these instructions 
 "wholesome words — even ihe words of our Lord Jesus Christ." 
 
 The present controversy then is not between us and the abolition 
 ists — but between them and Paul, or rather between them and 
 Christ; in which position I leave them. Abolitionists tell us that 
 no slave-holder can be a Christian. But here again they and Paul 
 are at issue. Paul tells us that there are believing masters, as well 
 as believing servants, and that both are the servants of Christ. Will 
 the abolitionists unchristianize Paul and Peter, and Timothy? They 
 all sanctioned the existence of slavery in the primitive church: and 
 it devolves now upon the abolitionists to show when these precepts 
 authorising slavery were revoked, and that too by the same authority 
 that first gave them. 
 
 Again: the abolitionists have declared that those churches in 
 which slavery exists "are the synagogues of Satan." Modest as- 
 surance truly! So then, the Corinthian, the Ephesian and the 
 Collossian's churches, and all the others which the apostles planted, 
 were the synagogues of Satan! Fanaticism sometimes plays strange 
 pranks with her votaries, and places them in awkward and ridicu- 
 lous attitudes. And there is nothing like religious fanaticism to 
 make men play the fool on the largest and broadest scale of folly 
 and madness — where their insane words and actions are sufficient 
 to provoke 
 
 "The loudest laugh of hell." 
 
 And yet none talk so much about dut>/ and the will of God as they; 
 while they overlook the fact, that the word of is the will of God to 
 us — and that, outside the circumference of that revelation, we are 
 as profoundly ignorant of his will as the infant of an hour. And 
 they overlook another fact, which is, that the positive and unequivo- 
 3 
 
18 
 
 cal precepts and commands of God contain the sum of om* duties to 
 him and our fellow men, and only when we perform there duties in 
 obedience to him, we do the will of our Heavenly Father — and 
 then, and only then, do we work righteousness — the righteousness 
 of God in Christ. 
 
 But it is no uncommon thing for men to mistake their own wills 
 for the will of God — and their fierce and malignant passions for 
 zeal for the glory of God: their duty is identified with the perform- 
 ance of their Avills and the gratification of their unhallowed passions — 
 and doctrines the most absurd — conduct the most irrational — and 
 deeds the most unchristian — are advanced, exhibited and performed: 
 and this is self-righteousness; for self'xs the source of it all — a righte- 
 ousness which few can understand — though many have it — a 
 ricfhteousnes that, in the judgment of the sanctuary, ^' is filthy and 
 rotten rags.'" 
 
 Slavery, then, instead of being prohibited by Christianity and her 
 first teachers, was actually sanctioned by her and them — and, there- 
 fore, abolitionism is anti-scriptural and anti- Christian. Nor was 
 the right and Christian propriety of holding slaves ever called in 
 question until modern times — in which men have discovered more 
 than ever God revealed, and have imposed more upon the church 
 and the world than ever God enjoined — while they have erected 
 other standards and tests of Christian character than what the son 
 of God has furnished. The gospel, both in its letter and spirit, is 
 almost as much made void by the traditions and inventions of man, 
 as was the law, by the traditions of the Elders — the Scribes — and 
 the Pharisees. And while these pests of the Jewish commonwealth 
 were daily trampling the law under their feet, they were still ap- 
 pealing to Moses and to that law; and so is it now. It is the cry of 
 "Lord, Lord" — but a disregard of what that Lord enjoins. 
 
 We ask you, then, if we have not, by scriptural fact and argument, 
 demonstrated that slavery is consistent with Christianity? And 
 that there is nothing morally wrong in holding slaves. 
 
 I have no personal motive in conducting the question to such a 
 conclusion. I am neither a slave-holder, nor a resident of a slave- 
 holding state; and never expect to be either. Time was, when I 
 entertained sentiments just the opposite of those here expressed — 
 but they were the sentiments of education. Ignorance and prejudice. 
 But a question of such tremendous magnitude must be considered 
 as becomes its importance: and as I early adopted the plan of carry- 
 
19 
 
 ing every question and difficulty involving important results to the 
 word of God, refusing to take the dogmas and authoritative opinions 
 of any man or set of men; to the Bible I went — and the result you 
 have given you to-day. My mind is now completely at rest on 
 this subject; for I rest on scriptural fact and scriptural argument — 
 on "Thus saith the Lord." 
 
 But, though we have clearly demonstrated that slavery is consist- 
 ent with Christianity, yet I am willing to change the form of the 
 question, and meet the anti-slavery party on the grounds of conces- 
 sion, that slavery is an evil; I am willing to allow them so much — 
 and yet defend its existence also, on biblical grounds, and by scrip- 
 tural exmnples. This may appear as a solicism; but let us try it. 
 There are more truths in the Bible than were ever deemed or con- 
 ceived in our lean and sterile systems of theology — on which, if 
 immortal souls feed alone, they will become as lean and sterile too. 
 The masterly and arbitrary opinions of men have set bounds to that 
 book whose depths are fathomless, and whose stores and treasures 
 are exhaustless. 
 
 There are certain evils of a social character, that may exist in com- 
 bination with the essential elements of social life — to destroy which by 
 hasty and violerd measures, is a far greater evil; and, in such cases, 
 ike existing and lesser evil is under the protection ef Heaven. 
 
 The novelty and boldness of this position may startle you, but it 
 is susceptible of the clearest demonstration from the word of God. 
 
 When the children of Israel became tired of their theocracy, and 
 captivated with the pomp and pageantry of regal government, they 
 demanded a kino- from Samuel. Now this was downright rebellion 
 against God, and so he informed Samuel, who, in turn, informed 
 Israel, declaring that their request was a political rejection of God. 
 But, as both nations and individuals can only be cured sometimes 
 of their folly by letting them have their own ways. God, at length, 
 yielded to their importunities: and, after informing them what a 
 king would do unto them, granted them one. And although such 
 a change in the political economy of Israel, was in direct opposition 
 to the will of God, (so much for the Divine right of kings) yet, 
 when a regal government was established in Israel — and when every 
 thing became adapted to that form of government — and when the 
 safety, the prosperit}' and the happiness of all, became identified 
 and interwoven with the existence and preservation of that govern- 
 ment and of the king, then wo to him who raised his regicide hand 
 
20 
 
 against "Me Lord's anointed." And now, that which was contrary 
 to the mind and will of God receives his protection and approbation. 
 
 Take another example. When John the Baptist commenced his 
 public ministrations, among the many that came to him for advice 
 and counsel, were some soldiers of the Roman army then quartered 
 in Judea, saying unto him "^wof what shall we do?" Now, when 
 we consider that war is one of the greatest evils of our world — that 
 it is in direct opposition to the letter and spirit of the gospel of peace, 
 life and love; and that John came to prepare the way for that gos- 
 pel by removing the obstructions out of the way — the greatest of 
 which is war; when we consider all these things, it would have 
 been expected that John would have commanded these soldiers to 
 throw down their arms, desert their colors, return to their homes, 
 and "learn war no more." Such would have been the answer from 
 a member of a "Non-resistence society," had the world been wise 
 enouo;h then to have had one. But what was John's answer — "Do 
 violence to no man — neither accuse any falsely — AND BE CON- 
 TENT WITH YOUR WAGES." Here observe that the latter 
 clause in these instructions to the soldiers is equivalent to a com- 
 mand to remain in the army and pursue the trade of war: and the 
 former part was a rule for their observance while not engaged in 
 active warfare. Had John commanded these soldiers to desert their 
 ranks, he would have been arrested for treason and rebellion; and 
 the Roman tribunes would have spared Herod the crime of mur- 
 dering the forerunner of Christ. They would have put him to 
 death for other and better reasons than to gratify a wicked mother 
 and a silly daughter. 
 
 That war is an evil of the highest magnitude, is true — that it is 
 contrary to the letter and spirit of the gospel, is equally true — and 
 that the spirit of the gospel will eventually exterminate war by ex- 
 terminating the evil passions of men, that generate war, is no less 
 true. But until the spirit of the gospel becomes the spirit of the 
 nations, and the principles of the gospel the laws of nations, wars, 
 sometimes, will be unavoidable, and armies will be necessary: I 
 mean defensive wars, for aggressive wars are always wrong, and 
 never justifiable. And, therefore, to require men and nations to 
 lay down their arms, and disband their armies, while the spirit of 
 war is still in their hearts, is attempting to heal a great and sore 
 disease by attacking the effect instead of the cause. 
 
21 
 
 Take another example in support of our position. The Scribes 
 and Pharisees, with that craft, cunning and duplicity always charac- 
 teristic of religious and poUtical Jesuits, employed every stratagem 
 to entrap the Redeemer, so as to make him commit himself on some 
 great question of religion or politics, came to him on one occasion, 
 and with the subtillty of their father — the Devil — intending to take 
 him by surprise, thus addressed him:" "Master, we know that thou 
 regardest not the person of any man, and carest for no man, but 
 teachest the way of God truly: tell us therefore, is it lawful to give 
 tribute to Csesar or not? Shall we give? or shall we not give?" 
 
 It is not possible to conceive a more deep-laid and cunningly con- 
 trived scheme to entrap an innocent person, than this, which was 
 the master-piece of deceit of these serpents and vipers, as John truly 
 called them. There is the insidious manner of address — the appeal 
 to human vanity, the delicate and subtile flattery, that Delilah, that 
 has destroyed stronger Sampsons than he of old. 
 
 They no doubt expected, that, as the Redeemer came in the cha- 
 racter of a deliverer and also a king, that he would at once have 
 told them to pay no tribute to Csesar; and then they would have ac- 
 cused him to Csesar for rebellion: or, should he answer in the affirm- 
 ative, then they could accuse him of imposture and hypocrisy. 
 Either way they had him sure: and how they must have chuckled 
 with delight at the certainty of success this time. But how must 
 they have stared at him, and one another, when he said "Shew me 
 a pen7iy." And what a suppressed whisper must have run round 
 this circle of serpents. "A penny? why, what is the fellow going 
 to do with a penny?" And when the penny was presented to him, 
 and the question asked, "Whose image and superscription are 
 these;" and being told, "Caisar's" — how confounding and crush- 
 ing the declaration — "Render to Ccesar the things that are Ccesa?-''s, 
 and to God the things that are God's J' 
 
 Look, then, at the facts and circumstances of the case before us. 
 Here we see the Redeemer, the son of God, sovereign Lord of all — 
 and to whom every knee must ultimately bow, submitting and 
 requiring submission to whatl — to a government whose policy was 
 founded in blood, cruelty and rapine — a government as opposite in 
 spirit and principle to the kingdom of Christ, as good Is to evil — 
 and a government too at that very time, by taxation and oppression, 
 that was squeezing the life and soul out of the very nation, which 
 the son of God came to redeem — and carrying the principle of his 
 
22 
 
 obedience so far too, to tliat heathen empire and emperor, as to 
 ■work a miracle, to obtain the necessary sum to pay the required 
 tax — yes, to that same Cresar who is to receive his eternal doom 
 and destiny from his lips. 
 
 The parable of the tares and the wheat is another example in 
 proof of our position; and is, perhaps, more in point than any of the 
 others that have been cited; as it is a full illustration of our position, 
 and of tlie condition of slavery at this time in our country, which 
 has become so incorporated and interlaced with the whole fabric of 
 social life, domestic, civil and political, identifying its very exist- 
 ence, that to abolish slavery by immediate emancipation, would be 
 to tear up society by the roots — and would be the destruction of 
 master and servant — or a practical exemplification of attempting to 
 separate the tares from the wheat. And, therefore, if slavery is an 
 evil, it is like those evils contained in the foregoing examples given 
 from the word of God — and is under the eye and protection of Hea- 
 ven for the present: and, therefore, abolitionists should pause and 
 reflect, lest they be found fighting against God. 
 
 These examples, which we have drawn from the word of God, 
 contain a vast fund of instruction to all, especially to statesmen who 
 have the welfare of their country at heart; but to none would they 
 prove so profitable as to abolitionists, if tliey would but study them. 
 
 Do nothing before the time; and wait for the "fullness of time," 
 by watching "the signs of the times," is a safe and wise rule: but 
 in this helter skelter and headlong age, it is lost sight of; and men 
 who aie too lazy to learn, too stupid to understand, and too impa- 
 iieiit to wait, substitute zeal for knowledge, and action for wisdom, 
 prudence and talent — and their fanaticism assures them that God 
 stands committed to second all their plans and purposes. 
 
 We will now proceed to file our objections to the doctrine of abo- 
 litionism. 
 
 We object to it in the first place, because what it demands is 
 legally and politically unjust. We have disposed of the 7;iora/ di- 
 vision of this question on biblical grounds, and we will now look at 
 its legal and political aspect. Slaves, as property, are as much 
 legitimated by legislative enactments and safeguards, as any species 
 of property in our country, in lawful possession; and, therefore, it is 
 the height of presumption and injustice to ask the slave-holder to 
 surrender up this species of property — which gives to his other pro- 
 perty whatever value it may possess. It is the insolent demand of 
 
33 
 
 rank agrarianism. On what principle, then, can the abolitionists 
 rest this demand? They have neither biblical, legal, nor constitu- 
 tional grounds on which to base this demand — for all three are 
 against them; because, when the several states entered into a na- 
 tional confederacy, and when each surrendered up certain rights 
 and powers, the slave-holding states demanded and received the 
 privilege of being unmolested by the general government of the 
 confederacy in the permission to retain their slaves — and, therefore, 
 by the terms of the compact, the sentiments and demands of the 
 abolitionists, is an impudent, illeg(.l and unconstitutional intermed- 
 dling with the sacred, legal and political rights of others — rights 
 that are secured to them by the Bible, the laws and constitution of 
 their country. And it is sheer mockery, and little short of blas- 
 phemy to cover such proceedings and designs with the specious and 
 imposing names of philanthropy and religion. More blood has 
 been shed, more injustice committed, and more cruelly perpetrated, 
 under these names, than in any other way. 
 
 But, say the abolitionists, by construction and expediency we can 
 make abolitionism constitutional and right. 
 
 The doctrine of construction and expediency, when adopted as 
 the rule of interpretation and action, will destroy any constitution 
 that ever was framed by God or man, and has done it. It is one of 
 the most potent and convenient powers in the world, for it will give 
 you any thing you please, how you please, when you please, and 
 where you please. It is the genteel, the patriotic and religious mode 
 of gratifying pride, ambition, or any other unsanctiiied passion of 
 the human mind. It can reconcile all contradictions, render prac- 
 ticable all impossibilities, authorise all kinds of absurdities, sanction 
 all kinds of fooleries, and justify all kinds of cruelties. What has 
 not this doctrine of construction and expediency done with the 
 word of God? and with the church of Christ? It has made the 
 former utter sentiments and doctrines the most absurd — and led to 
 practice the most irrational, not to say wicked — and established 
 "isms" impossible to folly herself — while it has made the latter an 
 arena for ecclesiastical gladiators to display their skill and bravery 
 in, for the amusement and amazement of those who have no more 
 to do, and no more sense than to gaze at men, who might be more 
 ■wisely employed. Yes, and it has taught men, and Christian men, 
 the art of hating and biting one another scientiJicaUy and systemati- 
 cally. So much lor construction and expediency. 
 
24 
 
 I object to abolitionism, in the second place, because it is inti- 
 mately connected with, and loads to amalgamation. It is now pro- 
 posed to give the blacks all civil and political rights and privileges: 
 but there are certain social rights and privileges which are essential 
 to perfect freedom, and which men value as highly as they do the 
 others: and by giving to the blacks the former, is giving them a 
 right to demand the latter, which is, to sit with you at your tables, 
 to lodge with you in your chambers, to mingle and participate in 
 your social amusements, and to take your daughters and sisters to 
 be their wuves, and give their daughters to be your w'ives. And 
 how can you withhold from them those privileges which you give 
 to all others? If you emancipate, you must also amalgamate. You 
 must go the whole extent of the principle of liberty and privilege, 
 if you begin — otherwise you compromise the matter, and deceive 
 the blacks. 
 
 I object to it, in the third place, because it is founded upon, and 
 tends to ngrarinnism. That morbid and sentimental philanthropy 
 which, at a distance, and in imagination, contemplates the difference 
 between the slave and his master, may soon turn its compassionate 
 eye to more proximate inequalities of life, rank and riches; and de- 
 mand that the millionaries and others of less fortunes, divide with 
 the children of poverty and want: insisting that as "all men are born 
 free and equal," it is no more than right, and the will of God, that 
 they also live free and equal. And it would be quite as just and 
 reasonable to make thai a religious and political question as aboli- 
 tionism. 
 
 I object to it, in the fourth place, because it would be an act of 
 positive inhumanity to the negroes; for there is no class of beings 
 on earth so incompetent to provide for, and take care of, themselves, 
 as the slaves of the south. And this is natural and inevitable, from 
 the fact of being provided for, and taken care of, from infancy till 
 death: and, therefore, to turn them loose with no more experience 
 than they have, would be like a parent turning his helpless children 
 out upon the world to get along as well as they could. And look 
 at the condition of the free blacks here in the north, where they 
 have been free for two or three generations, and what are the facts 
 in reference to their habits and characters? How do they live? — 
 Your cellars, your corn houses, your poultry yards can answer that 
 question. And go to New York, and there, in her negro popula- 
 tion, you will see the utmost limits o( moral degradation a^nd physical 
 
25 
 
 desiitution. And emancipate the slaves of the south, and the result 
 would be, that while a few would resort to voluntary labor, the 
 great mass of them would become idle and profligate, and, allured 
 by that mistaken philanthropy which set them free, they would 
 bend their steps northward. 
 
 And, therefore, I object to it, in the fifth place, because an influx 
 of free negroes from the south, would have a most pernicious and 
 disastrous influence upon the honest, industrious and virtuous poor, 
 residing on the confines of the now slave-holding states. Those 
 blacks, finding that they must work or starve, would, in order to o-et 
 employment, work for lower wages than the white man received, 
 who would be thrown out of employ: and pauperism and its con- 
 comitant taxes would rapidly increase: and for one thief you now 
 have, you would have five or ten — and loafers, beggars and vaga- 
 bonds in proportion; with your jails and almshouses filled to over- 
 flowing. 
 
 I object to it, in the sixth place, because its doctrines are at war 
 with the order and constitution of God's economy. 
 
 One of the leading doctrines of abolitionists is the silly and ideal 
 sentiment of perfect equality, to which they would bring all thino-s 
 in social life. But, in this, they are waging a hopeless war against 
 the arrangements and dispensations of God; for there is not a single 
 fact or analogy in either the world of matter nor the world of mind 
 to support this silly and ideal sentiment. There is no such thing as 
 absolute equality anywhere — nor can such a thing exist among the 
 creatures of God any more than absolute independence. Nor is it 
 equality, but inequality that produces order and harmony in the 
 universe of God. 
 
 The three sons of Noah were not equal — nor were the blessings 
 pronounced upon Shem and Japheth equal. Japheth was, by the 
 conditions of that blessing, made superior to Shem — and that superi- 
 ority he does and ever will retain. Japheth has the start of Shem, 
 and he will keep it; and Shem has the start of Hnm, and he will 
 keep that too. And so it is with all the divisions and sub-divisions 
 of the three great families of man. 
 
 Society in all ages and nations resembles a snake with its head 
 and tail: the tail may now be where the head was — but the head is 
 still as far in advance of the tail, as at the beginning; nor can the 
 tail ever overtake the head. And just so is it with the fabric of 
 society. The servants of the nobility of Europe, are, at this time, 
 4 
 
26 
 
 in possession of more intelligence, and more of the comforts and 
 elegancies of life, than the nobility five hundred years ago knew or 
 enjoyed; and yet the difference between them is as great now as it 
 was then; or, according to our figure, the tail of European society, is 
 now where the head once was; but the two extremities are as far apart 
 as ever. The poor now, in many countries, are better fed, clothed 
 and lodged, than were the rich a few centuries ago; but still the 
 gulf is as wide between these two classes as ever. And so it is 
 with the learned and the ignorant. 
 
 Christianity has no hostlhty to, or quarrel with, this constitution 
 of society, and this distinction of classes, as many of her ignorant 
 professors and teachers imagine and affirm; nor is it her purpose to 
 destroy or level these distinctions; nor could she do it, if she would, 
 for the causes producing these things, are beyond her reach, lying 
 in the constitution of mind which God has given to man. The ob- 
 ject of Christianity is to improve all, and make all happy by making 
 them contented with whatever station or lot Providence has assigned 
 them. And as she found slavery on earth, with the other institu- 
 tions of society, and interwoven with them all — and, as she did not 
 forbid it then, she may permit it even to the end of the world, and 
 amid all the splendors of the millenial noon: and under her benign 
 and improving influence, the condition of the slave may and will be 
 such that even liberty could present no charms to him; for we have 
 known instances in which emancipated slaves have returned to 
 voluntary slavery. 
 
 But many make slavery and cruelty synonymous and convertible 
 terms. That they are sometimes found in connection is no more 
 proof that they are one and inseparable, than is the fact that tyranny 
 is sometimes found in connection with government, and infidelity 
 sometimes in the conjugal state; and treachery sometimes with 
 friendship; and cruelty sometimes with parents; a proof that all 
 these are one and inseparable. These are incidental evils, and not 
 necessarily connected Avith, or growing out of, these institutions. 
 And the object of Christianity is not to abolish these institutions, 
 but only the evils that may be found in connection with them; and 
 to place the institutions themselves on loftier and better grounds 
 than they ever knew. The governmental upon stronger and safer, 
 the conjugal upon hoUer and tenderer, the friendly upon truer and 
 firmer, and the parental upon loftier and nobler: and as she con- 
 jiectcd slavery with all these, from the beginning, imder the all- 
 
27 
 
 pervading sanction of moral obligation, she may do so until her 
 mediatorial reign shall cease. 
 
 In closing this lecture, I would address a few words to abolition- 
 ists, not so much for the purpose of admonition, for fanaticism of 
 every kind, is invulnerable to argument, and insensible to entreaty, 
 as it is reckless of consequences; but in order to vindicate the cha- 
 racter of the slave-holders of the south. 
 
 The abolitionists, as a body, are most grossly ignorant of the con- 
 dition of the slaves. Nine-tenths of them have never been in a 
 slave state — and those of them who have been there, have gone for 
 the purpose of "collecting facts" to report at the next annual con- 
 vention; or, if not for this purpose, they have passed through the 
 slave states with the velocity of modern travelling, with as little 
 opportunity for correct observation as the Trollopes, the Halls, the 
 Hamiltons and the Maryatts, who have given us the slang of Mis- 
 sissippi boatmen — the profanity of low bar-rooms, and the vulgaiity 
 of grooms and ostlers, as specimens of American manners and re- 
 publican gentility. 
 
 Such hasty and inconsiderate generalizations, is proof of an 
 uneducated mind; a want of discrimination, or, a most disingenuous 
 and unmanly heart. And because some monsters in the south, 
 though they are few and far between, treat their slaves with inhu- 
 manity, just as some husbands, parents and masters in the north, 
 and everywhere else, treat their wives, children and apprentices, 
 with cruelty, these sage abolitionists generalize the conclusions 
 from those insulated cases that such are the universal treatment of 
 the slaves, and, in their meetings, they report accordingly. In this 
 they are equal to those voracious tourists — those pinks of English 
 chivalry, of whom we have spoken. 
 
 Now, it would be nothing more than what the "Lex taUanis," 
 the law of retaliation, would authorize, if a committee were appointed 
 in the south to send their agents to the north, "to collect facts" — 
 of husbands abusing their wives, parents their children, and masters 
 their apprentices — and the whole reported in convention, published 
 in the newspapers, and the scenes stamped on pocket handkerchiefs, 
 and extensively circulated. These are the beauties and delicacies 
 of fanaticism. 
 
 Now, I can truly say, that, during several years' residence in the 
 south, I have lived in families owning hundreds of negroes; and 
 never saw any unnecessary severity, or wanton cruelty: but, on 
 
28 
 
 the contrary, ever saw the slaves treated with kindness and human- 
 ity, indeed, often with more than was judicious. And here I would 
 inform the abolitionists that they are depriving the slaves of many 
 privileges and advantages, by their incendiary doings. They are 
 the worst enemy the slave now has. 
 
 It has been my painful duty to officiate on funeral occasions 
 while in the south, and never have I seen grief so deep and genuine 
 as that of the slaves whose master or mistress had gone to the place 
 appointed to all living. 
 
 And I have often beheld the gracefid and accomplished lady of 
 the south, in the hut of the sick and dying negro, ministering that 
 assistance and comfort, which derive half their efficacy from the 
 hand and the voice that impart them; and which woman is so ready, 
 and knows so well, how to administer. And, perhaps, at the very 
 time they were doing these things, in soothing the pains of the body 
 or the worse pains of the mind, and smoothing the dark path of the 
 dying, their sisters of the north were holding conventions, preparing 
 reports, forming committees of correspondence, drawing up remon- 
 strances against their sisters of the south, and denouncing slavery 
 as a heaven-daring sin, and slave-holders as the chief of sinners: or 
 listening to some "godly young man" with brains as thin and shal- 
 low as his beard, and whose sphere of knowledge extends no further 
 than the circle of his neighborhood, delivering himself of a rhapsody 
 of solemn nonsense and falsehood, respecting a subject that he and 
 his gaping and admiring audience knew as little as the Kahn of 
 Tartary does of the policy and government of this country. And 
 what is tiie worth of all this masculine and feminine talking and 
 vaporing? Is a single slave set free? — not one. Is the first breach 
 made on the rampart of slarery? no. Are the fetters of the slave 
 relaxed? no — but rather tightened and Increased. Abolitionism 
 then is as foolish as it is wicked, lawless and reckless: and the time 
 will come when it will be regarded as wicked and absurd as "witch 
 burning" is now; though the time was when that was considered a 
 holy and righteous measure. 
 
 I say nothing of the indelicacy of woman stepping out of the 
 quiet walks of domestic life, to which alone her God has consigned 
 her — and to which alone her nature adapts her; and obtruding her 
 person and voice where those of man should alone be seen and 
 heard. I say nothing of the impropriety as well as unfitness of 
 woman engaging in public scenes and public affairs of any kind. 
 
This is actually unsexing herself; and compromising, if not destroy- 
 ing that mystic influence — that sacred charm — that halo of divinity, 
 which her Creator has thrown around her; and which, more than 
 any thing else, holds the wickedness of this world in awe and 
 restraint, but which too much public exposure degrades, and famili- 
 arity destroys. And I say notliing of the downright immodesty of 
 woman teaching, by her example, the first practical lessons of amal- 
 gamation. But I forbear, and by forbearance respect them more 
 than they respect themselves. It is only by keeping inside the 
 domestic circle, that woman's powers and influence can be pre- 
 served and felt. Stepping beyond this, she leaves them all behind: 
 and the decrease of her influence — her love and respect will ever 
 be, just in proportion to the extent of her aberrations from the 
 domestic sanctuary. 
 
 Woman mistakes her station in life — she mistakes her position in 
 society — she mistakes the way of meeting her destiny and its cor- 
 responding responsibilities, of "being a help meet to man" — and 
 she mistakes the measure of her influence on society and the world, 
 in supposing that, on the public theatre of life, and amid scenes of 
 public activity, she could increase her influence and usefulness. 
 
 This is called the "age of benevolence," and some persons ap- 
 pear to have gone mad with the love of benevolence, at least they 
 are mad with every body who will not be as benevolent as them- 
 selves; and, by abuse, scurrility and persecution prove how benevo- 
 lent they are. They can talk of nothing but "benevolence." This 
 is the "Shibboleth" of the age, and of all sects and parties. A 
 world of charms and enchantments dwell in the single word. And 
 justice, judgment, truth, righteousness, yea, and humanity itself, 
 are often sacrificed on the altar of this popular deity. This benevo- 
 lence has exploded the doctrine of all future punishment, and allow- 
 ing men to enjoy themselves here, and play the fool and devil up 
 to "the top of their bent," will carry them to the paradise above, to 
 revel in eternal enjoyments there. 
 
 There are hundreds of abolitionists — I quote their own lano-uao-e 
 
 who are so benevolent, that they could see every slave owner 
 butchered in cold blood by his slaves — his family ruined and beg- 
 gared — and the entire south turned into a waste howling wilder- 
 ness. And the parliament of England was so benevolent of late as 
 to wring tioenty millions sterling from her oppressed, starving and 
 over-wrought population at home, to emancipate her slaves in the 
 
30 
 
 West Indies, which slaves labored less, and were better fed, clothed 
 and lodged, than half the operatives of England; by which their 
 jnasters were ruined, the condition of the slaves made rather worse; 
 and the poor laborer of England must work harder, eat less, and 
 sleep less in order to raise those 20,000,000, by which no body was 
 benefited but the agents who managed this ridiculous farce. This 
 is benevolence with a vengeance. 
 
 Time M'ould fail me in noticing all such benevolent transactions 
 of this age. The age of humbugs would be a more appropriate 
 designation. 
 
 There are other features in the question of slavery that are of 
 great importance, on which I have not touched, as they belong 
 rather to the statesman and political economist than the divine and 
 moralist. We have considered the question only in its moral, legal 
 and constitutional bearing, and found ourselves sustained by the 
 truth of God, the laws and constitution of our country. Emancipa- 
 tion would be the ruin of the south, and the ruin of the south would 
 involve the ruin of the north: and the abolitionists would be ruined 
 by the consummation of their wishes. But I apprehend no such an 
 event. Any one who has watched the movements of the age, 
 must have discovered that one excitement, whether political or 
 reli"-ious, is soon run down by another. These are nothing more 
 than "hobbies" — and be the ostensible objects what they may, po- 
 litical or religious, power Vind place are the jails for which the riders 
 aim. But where there are so many riders, and all equally ac- 
 quainted with the tricks of the turf, they jocky each other out of 
 the course, and out of the purse: then another hobby (alias anti) of 
 some kind, must be procured; and another race, and another failure. 
 This, to the philosophic and close observer of human nature and 
 human life, is cause of more amusement than alarm. For certainly 
 it is cause of rejoicing and thanksgiving to see demagogues of any 
 kind tripping up each other's heels, ^nd give me many demagogues, 
 or o-ive me none: one may destroy a country — many destroy each 
 other. 
 
 In conclusion, let me urge upon you the necessity of ever view- 
 ini- calmly and dispassionately all those agitating measures that 
 distract our country. Never be led away by first appearances; new- 
 let the mafTtc words "benevolence, philanthropy and religion," charm 
 you Into every ephemeral excitement and movement of the day. 
 
31 
 
 "In yotir patience, possess ye your souls." "Prove all things; hold 
 fast thtit which is good." 
 
 In our country, where freedom of opinion is every man's right 
 and privilege, there will be all kinds of opinions expressed, and all 
 kinds of movements and excitements got up: but their existence 
 will, and must be, transient. "A breath can make them, and a 
 breath unmake." 
 
 The endless tide of public opinion rolls ceaselessly on, and each 
 wave is swallowed up, by the succeeding. And what though that 
 ocean, at times, looks stormy, rough and angry, and threatens de- 
 struction to all upon it: it is but the effervescence of our youno-, 
 vigorous and healthy, American spirit, that sparkles, flashes, 
 explodes and dies — the mere foam upon the surface; while under- 
 neath, lies the pure, clear, deep fountain of sober thought, and vigor- 
 ous intellect, with moral excellence, that, in the hour of our country's 
 extremity, will supply every needed aid. Amen. 
 
54 W 
 
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