Modern reform examined; or, The union of north and south on the subject of slavery

Introduction

Years have passed since I dwelt on the territory of the Third Presbytery of the City of New-York, of which I am a member. I have consequently. been denied the privilege of attending many of its sessions during that period. I especially regret my absence from its last five meetings, devoted as they were mainly to the discussion of the late movement of the American Home Missionary Society respecting slaveholding churches. That movement of my brethren of the Society I do not approve. Since, therefore, my Presbytery deemed it proper to send to the General Assembly a strong vote in its support, I rejoice in that moderation which finally declined to pass the commendatory resolutions so elaborately discussed. )

Indeed, so deep has been my interest in that great question which agitates all society in our day—which lies at the foundation of diversities, Denominational as well as Presbyterial— and which has so recently once more divided our unhappy Church—that I do respectfully solicit of my brethren of the Presbytery and of my Christian brethren and countrymen at large, the privilege of laying before them some general views upon this subject.

I am alive to all the uncomfortableness of this step—the seeming forwardness yet painful publicity—the apparent voluntary contribution to the controversy—the necessity of decided disapproval of sentiments so warmly espoused by many excellent men—nor would I forget the possibility, that the grand error, after all, may be rather with myself than with my brethren.

iv INTRODUCTION.

Notwithstanding all this, strong conviction, and the hope ot serving the cause of God and man, prompt me.to commend myself to our common Master, and proceed at once to the discharge of the duty undertaken.

The title of the Book needs a word of explanation. The phrase, ‘Modern Reform,” is a little abstract; but it suggests © the exceptionable character of the Reformation spirit of our day, and avoids the unwelcome synonym—“Abolitionism.”

The phrase, ‘‘Union of North and South,” may seem a little high-sounding. The reader will relieve himself by interpreting it, not as asserting an achievement, but suggesting a principle. And yet the reader will be deceived if he looks for a logical argument direct to the point of union. I have but little experience, but venture to presume that books are not often written to fit titles. He who would unite the North and the South should address himself to a three-fold work—examine and refute extreme Anti-Slavery views—set back liberty and slavery to their just and proper bounds in the public mind— and press the grounds of conciliatory appeal. This is a tolerably fair representation of the topics discussed—but they have not been evolved by the prosecution of a preconcerted plan to conciliate dissensions. The two last topics, just views of liberty and slavery, and political and Christian union, spring up rather in the way of natural suggestions or impromptu improvement by a mind—set to work to examine extreme Anti- Slavery views. (Italics, in quotations, are often my own.)

Contents

OC tA Pre ee Ls PRELIMINARY OBSERVATIONS, . ». . ® . « . 9

There are four classes of relations among men, which involve the exercise of authority. Those—right in their nature, possibly wrong in their circumstances— Government— Wrong in their nature, possibly right in their circumstances—Slaveholding— Wrong in their nature—only tolerable under peculiar circumstances—Polygamy— So wrong in their nature as to be intolerable under any circumstances—Slave-making.

There are four explanatory states of humanity. The first two are developed in time. The original constitution of things, and the fall from it. Just views of slavery, partially dependent upon our consideration of it, as connected with man’s primary or secondary state. In the former, slaveholding must be sinful—in the latter, may be justifiable. ; .

Chapter II. Modern Reform—arrogant, . : ‘ ‘ . . 16

Defined. Modern Reform—precise opposite of true reformation.

First qualification of a true reformer—undeniable rectitude—Modern Reform arrogates infinite superiority in—character—but does not exhibit this superiority either in—spirit or conduct—in doctrine— but its distinguishing doctrine—slaveholding necessarily sinful— overthrown by—the law of love—the law of natural rights and the word of God. Bible discountenances doctrine—by its general teachings—permanent codes—and God's treatment of masters and slaves in the Old World and the New—Bible disproves—doctrine— by God’s direction concerning the manner of forming the relation— commands respecting the conduct of the parties—injunctions—embracing the substance of the relation—recognition of the rights of the relation—address to New Testament masters—and to all masters in the word of God—and especially—by the explicit teaching of Christ and his Apostles.

Vi | CONTENTS.

This evidence does not prove slavery to be, in itself, a desirable institution—but does prove—the Modern Reform enterprise destitute of the first property of genuine reformation—undeniable recti-

- tude—in character and sentiment.

CHAPTER III. MALIGNANT, . ee . . . pa , oe

Malignity of—indicated—by the voluntary charge of deadly sin— without reasonable proof—by a distant accuser—against a multitude -of irreproachable persons: corroborated—by the accuser’s -moral incapacity of appreciating the imperative proprieties of the case: confirmed—by his hard, unrelenting perpetuation of the charge—and sealed—by his repetition of it at all times, on all oecasions, in all methods, and prevailingly with the most determined, | reckless, and bitter violence.

CHAPTER IY.

BELLIGERENT, . " . ‘ « F ‘ * , - 39

That Anti-Slavery men early exchanged persuasion for compulsion— is a fact—demanded by the history of the enterprise—exhibited in the temper of its advocates—demonstrated by the language and measures employed—and experienced by all who withhold their cooperation.

CHAPTER V. IMPRACTICABLE, = ‘ ; . é “ ‘ : oe 83

The fanaticism of the Reformer is so incurably self-reliant, contracted, intolerant, belligerent, and reckless—that, he holds it—no answer, to his charge of sin in slaveholding, that emancipation would be destruction—no abatement of his charge of violating the liberty of the colored man—that the South has expended near $150,000,000 in freeing their slaves—while he—a participant in the obligation— has taken but a feeble part in the performance—no mitigation of his charge of invading the spiritual liberties of the slaye—that the

-South has been the means of converting hundreds of thousands of their souls—while he, a participant in the duty, is cutting off his last scanty supplies of Christian means, liberally granted to the heathen—no offset to his outcry against the neglect of the South

_to put away the sin of slavery—that he himself is yet more inactive—in renouncing sins more decidedly anti-scriptural — and finally—that to his last charge—that the South will not suffer the

CONTENTS. Vil

Gospel to be preached within her borders—he flies into a passion— | if you state the rigid truth—that his serious accusation finds the only offender in himself.

CHAPTER VI. DESTRUCTIVE, : . ; : ia agi - { he

The demonstration of this-property of Modern Reform lies in—its principle—for it employs the antagonist of every moral influence— and in its action—for its work is disaster—and proves itself to be such, whether you consider—its jield—for it distracts the country—or its beneficiary—for it obstructs both the liberty and the religion of the slave—or the means—for it wounds the Bible, the pulpit, and the Church—or the resulif—for it fetters every agent of reformation at home or abroad.

CHAPTER VIL.

MORAL ESTIMATE, . : . - ‘ : - : «68

The Reform enterprise—in conception—is a mistake; in spirit—an immorality ; in opertation—a mischief. It sets out to do a work— Analyzed—as an agent, it employs assumption, unkindness, belligerence—and obstinacy—to accomplish the task of rectitude, benevolence, instruction, and docility. It throws itself before the eye of the public. Mark its appearance—it exhibits too much nature and too little grace, too much glitter and too little gold, too much fury and too little force. It has undertaken to accomplish a work in the kingdom of God—but it lacks the disposition—for it has but little love—and _ the ability—for its intelligence is of no use here.

Chapter VIII

REMEDIAL SUGGESTIONS, : . 7 2 : ; ramen Y |,

I. Study enlarged and just views of liberty and slavery.

In a secular point of view—

Independently—the one is the brightest of rights and blessings ; the other, the darkest of crimes and curses.

Relatively——Circumstances may make emancipation the crime and the curse, and slaveholding the duty and the blessing.

In a spiritual point of view—

While natural liberty sinks into the most inexpressible insignificance, when contrasted with the surpassing worth and obligation of spiritwal liberty, natural slavery operates no necessary obstruction to the

Vili CONTENTS.

-conversion of the soul, but is often made by Divine wisdom to conduce gloriously to the salvation of men.

II. Cherish kind sentiments towards the South.

1. The obligation of fraternal codperation on the part of the North is suggested by the very nature of that grand missionary plan inaugurated by overruling providence in connection with the introduction of Africans into the South.

2. There prevails no class of American sentiment opposed to slavery

which can reach the good it seeks, except through the kind codpe-

ration of the North with the South in carrying out God’s plan.

The only way of discharging the nation’s great duties, averting

the nation’s great evils, and securing the nation’s great blessings,

lies precisely in the kind codperation of the North with the South in the faithful fulfillment of God’s great Africo-American missionary enterprise.

a

Chapter IX. . Fraternal Exhortation, . : : : ; ; . 244

Abolition brother. Is it not an argument against the rectitude of your type of Anti-Slavery sentiment, that while so many unholy feelings are started in your heart by your peculiar views, the deeply

- pious promptings of your soul always spring up in other connections? If your religion will not associate with your Anti-Slavery, can your Anti-Slavery be religious?

My Christian brother, traveling toward Abolitionism. You are in peril, pressed by a strong adverse power, yet destitute of an adequate brace against the pressure. Protect your mind by ample instruction concerning the wnchristian character of the Reform enterprise. Your influence has been injurious, through indirect countenance of extreme men and measures. Discharge duty and do good by cherishing the kindest regard for every Reformer, but expressing the most decided disapprobation of his spirit and principle on all proper occasions.