Pulpit politics

Introduction

In a former work — Cotton is King — the author has discussed the Economical Relations of American Slavery. That production was written in a conservative spirit, and with the view of laying before the public, North and South, the facts necessary to demonstrate the inestimable value of the Union, and the wide-spread ruin that must follow its dissolution.

In another volume — Ethiopia — written with the design of promoting African Colonization, the author attempted to show, among other things, that, of all the population torn from Africa by the slave-trade and consigned to slavery, the colored people of the United States alone had made sufficient progress to justify the hope that any portion of the race were capable of carrying back a Christian civilization to the land of their fathers.

The present volume — Pulpit Politics — aims at presenting the Ecclesiastical Legislation on Slavery, at the North, in its disturhing influences upon the American Union. The aim here is equally conservative ; the design being to place before the people all that is known on the subject of slavery, in its bearings on the moral progress of the African race. By this means it is believed that the public will be able to judge, with greater accuracy, how far the action of the Churches may have been in accordance, strictly, with the legitimate duties of the Gospel ministry ; or how far it may have partaken of a fanatical character, calculated unnecessarily to disturb the peace of the Church, and endanger the safety of the Union.

In selecting a title for this work — Pulpit Politics — it is not intended to bring the charge of political preaching against tho

IV INTRODUCTION.

majority of clergymen. The moral mania of abolitionism has by no means been universally prevalent among the members of the sacred profession. On the contrary, there have been very many of them, who have acted on the principle that the kingdom of their Divine Master "is not of this ^yorld;" and who have, consequently, resolutely opposed all ecclesiastical legislation in civil affairs.

If it be claimed as a right, that the divine shall review the action of the civilian ; it is equally the right of the civilian to review the action of the divine. In the pulpit, proclaiming the Gospel of peace, the minister is sacred ; on the stump, or in the pulpit, announcing his political opinions, he is only a politician ; and, there, his sacred character does not attach to him. Hence it is, that a political parson is always treated as a mere politician, and rightfully loses his influence as a divine.

The class of clergymen who have conducted the controversy on slavery, and forced many of the Churches into the vortex of abolitionism, have long been directing attention to civil affairs, and asking for changes in the Constitution and laws of the country in relation to that institution. In turn, it is now proposed to bring the action of the Churches, in reference to emancipation, before the bar of public opinion, there to be judged as to the wisdom of their policy, by the fruits it has borne.

If it shall be found, on contrasting the condition of the African race throughout the world, that fewer obstacles to their evangelization exist in the United States than anywhere else ; if it shall be found, indeed, that no obstacles to the accomplishment of that object exist, except such as have been created by the inconsiderate zeal of clergymen themselves ; then the country must be convinced that the agitation in favor of emancipation has been uncalled for, and not necessary to the discharge of any christian duty toward the colored people ; and that Christian ministers, therefore, have been inexcusable in agitating the subject of slavery, so as to distract and divide the Churches, and lead to the ruin of the country.

A word in reference to the causes which gave to abolitionism its early advantages and rapid growth. When the w^ork of foreign missions had been fairly commenced, the hope began to be entertained that the progress of the Gospel would be equally as rapid

INTRODUCTION. V

as its extension over the world had been in Apostolic times. This expectation did not originate with the less informed but zealous-minded christian. It was the out-growth of a high intelligence, a deep'toned piety, a broad philanthropy, and a strong faith in the promises of God. But the mind that conceived it was unendowed with the knowledge of future events, and knew nothing of the purposes of the Almighty — knew nothing of the obstacles to the extension of the Gospel existing among the heathen. On this point, almost a half century since, the declaration was made, "that the energies of Christendom, wisely directed, and attended with the blessing of the Spirit, might send the Gospel over the world in a quarter of a century." This hopeful sentiment was uttered in connection with the action of the American Board of Commissioners for Foreign Missions, and was, at first, only the expression of an individual ; * but it was accepted by the Prudential Committee of the Board, and formally adopted by the Board itself, at its meeting in 1816.+ The pulpit of America was then strongly represented from the Theological Schools of Great Britain. The missions in the West Indies had been greatly hindered, in their success among the slaves, by the hostility of the planters. In consequence of this, slavery, among the British people, was considered incompatible with the progress of the Gospel. This view, based upon the results in the West Indies alone, seems to have been adopted by the American ministry without examination, and accepted as a theory of universal application. Gradually dijQFused as a floating sentiment upon the surface of society, it led to a common conviction that, in some way not explainable, slavery was an evil which demanded eradication as a preliminary step to the evangelization of the African race. Those holding this opinion, seem to have adopted a logic something like this : As slavery can not prevail under the universal domination of the Gospel, therefore the abolition of slavery is essential to the world's conversion to Christianity. In this way they failed to view the Gospel as a curative remedy for human degradation and indolence, and as capable of lifting the lowly of the race to an elevation whci-e

*Ilev. Dr. Worcester, as quoted in the Memorial Volume of the Board, 18G1, tMemoi'ial Volume, pages 130, 131.

Vi INTRODUCTION.

slavery might no longer be necessary to the promotion of industry, and would, therefore, become a useless institution among men.

The christian men who then entertained these views, never counseled violence as a means of overthrowing American slavery ; and uniformly expressed their aversion to the aims and actions of the abolitionists. But in admitting that slavery presented obstacles to the progress of the Gospel, and that emancipation was a measure that should be promoted by all lawful means, they were but preparing a soil upon which the abolitionists could sow their seed, and reap an abundant harvest.

That a radical error prevailed upon this question, among good men, is demonstrated by the history of foreign missions during the last half century. The spread of the Gospel in heathen countries, has made no such rapid progress as the projectors of foreign missionary enterprises anticipated would attend the labors of the good men sent forth to that work. The facts in this volume will show, that slavery in America, by freeing its subjects from all connection with heathen superstitions and idolatries, and in having trained them in the use of the English language, has accomplished, for four millions of people, once barbarous, what all the foreign missions in the world have done for less than one-fifth of that number of heathen ; and that the actual number of converts, among the colored people of the Slave States, is nearly double that of all the converts in the whole of the heathen missions of Protestant Christendom.

The burden of the ecclesiastical legislation of the United States on slavery, has been based upon the theories started in Great Britain. It is well, therefore, that some allusion should be made to them here. The principal one, as argued by Mr. Buxton, in 1823, and stated by Mr. Canning, is as follows : " The continuance of slavery, and the principles of the Christian religion are incompatible. " '■■ In the course of the debates Mr. Canning said :

" Religion ought to control the acts and to regulate the consciencca of governments, as well as of individuals; but when it is put forward to serve a political purpose, however laudable, it is done, I think, after the example of ill times; and I can not but remember the ill objects

• Canning's Select Speeches, page 409.

INTRODUCTION. VH

to wliicb in those times such a practice was applied If it

be meant that in the Christian religion there is a special denunciation of slavery — that slavery and Christianity can not exist together — I think the honorable gentleman himself must admit that the proposition is historically false ; and again I must say, that I can not consent to the confounding, for a political purpose, what is morally true with ■what is historically false. One peculiar characteristic of the Christian dispensation, if I must venture in this place upon such a theme, is, that it has accommodated itself to all states of society, rather than that it has selected any particular state of society for the peculiar exercise of its influence. If it has added lustre to the sceptre of the sovereign, it has equally been the consolation of the slave. It applies to all ranks of life, to all conditions of men ; and the sufferings of this world, even to those upon whom they press most heavily, are rendered comparatively indifferent by the prospect of compensation in the world of which Christianity affords the assurance. True it certainly is, that Christianity generally tends to elevate, not to degrade, the character of man ; but it is not true, in the specific sense conveyed in the honorable gentleman's Resolution ; it is not true, that there is that in the Christian religion which makes it impossible that it should coexist with slavery in the world. Slavery has been known in all times, and under all systems of religion, whether true or false. -^ . . . . " The honorable gentleman can not wish more than I do, that under this gradual operation, under this widening diffusion of light and liberality, the spirit of the Christian religion may effect all the objects he has at heart. But it seems to me that it is not, for the practical attainment of his objects, desirable that that which may be the influencing spirit should be put forward as the active agent. "When Christianity was introduced into the world, it took its root amidst the galling slavery of the Roman Empire ; more galling in many respects (though not precisely of the same character,) than that of which the honorable gentleman, in common, I may say, with every friend of humanity, complains. Slavery at that period gave to the master the power of life and death over his bondsman : this is undeniable — known to every body. ^ Ita servus homo est!' are the words put by Juvenal into the mouth of the fine lady who calls upon her husband to crucify his slave. If the evils of this dreadful system nevertheless gradually vanished before the gentle but certain influence of Christianity, and if the great author of the system trusted rather to this

* Canning's Select Speeches, pages 403, 404.

Vlll INTRODUCTION.

gradual operation of tlie principle than to any immediate or direct precept, I think parliament would do more wisely rather to rely upon the like operation of the same principle, than to put forward the authority of Christianity in at least a questionable shape. The name of Christianity ought not to be thus used, unless we are prepared to act in a much more summary manner than the honorable gentleman himself proposes."

In referring to the dangers of the measure proposed, Mr. Canning gave the following eloquent and prophetic warning of the consequences of removing the shackles from the barbarous negro, and instead of emancipation urged a system of religious instruction for his moral elevation :

"Sir, we must remember that we are dealing with a being, possessing the form and strength of a man, but the intellect only of a child. To turn him loose in the manhood of his physical strength, in the maturity of his physical passions, but in the infancy of his uninstructed reason, would be to raise up a creature resembling the splendid fiction of romance ; the hero of which can sketch a human form, with all the corporeal capabilities of a man, and with the thews and sinews of a giant; but being unable to impart to the work of his hands a perception of right and wrong, he finds too late that he has only created a more than mortal power of doing mischief, and himself recoils from the monster of his own creation."*

It is time that the slavery question was disposed of forever. Its agitation has done a fatal work. The Church is in fragments ; the nation in ruins. If the author's labors will tend to the healing of the divisions in the one, and the reconstruction of the other, he will be amply compensated for his toil.

* Canning's Select Speeches, page 421.

Contents

Introduction 3

Chapter I

British theories of African Evangelization, as derived from the effects op the Slave Trade and British Colonial Slavery 17

Early conditiou of Africa, 17 ; efforts for its redemption, 17 ; Lord Mansfield's decision, 18; Granville Sharp's achievement, 18 ; helpless condition of the liberated negroes, 19; founding of Sierra Leone, 19; liberality of the laws of Mr, Sharp's colony, 19; rebellion on the change of laws, 20 ; government take the colony in charge, 20 ; missions for the benefit of the colony, 20; their failure on account of slave trade, 20 ; eff'ects of England's abolition of slave trade, 21 ; additional missions, 21 ; all missions unsuccessful while slave trade continued, 21 ; increase of slave trade, 21 ; theories based upon these results, 21 ; abolition of slavery in West Indies demanded, 22 ; war against slavery popular in Great Britain, 22 ; emancipation expected to be a profitable measure, 22 ; the results very different from the expectations, 22 ; theory that evangelization of Africa required the suppression of the slave trade true, 22 ; measures based on this theory, 22 ; colonization and Niger expedition, 22 ; moral degradation of population in West Indies, 23 ; missions for its Christianization eftcouraged by Parliament, 23 ; great moral degradation of Jamaica, 23; opposition of the planters to missions, 24; emancipation put an end to persecution, 24; history of missions in the several islands — St. Vincents, 25; Barbadoes, 26; Virgin Islands, 27; Bermudas, 27; Bahamas, 28 ; St. Thomas, St. Jan, St. Croix, 29 ; Jamaica, 29 ; Antigua, 30 ; some favorable results of emancipation on the missions, 30 ; some unfavorable results of emancipation, 31 ; colonies not all hostile to missions, 31 ; missions in the West Indies during slavery, not unsuccessful, 32 ; emancipation demanded as a means of more rapid missionary progress, 32 ; remarks, 32 ; extent of the slave trade with Jamaica, 33; cruelties of its slavery, 33 ; unfavorable character of early settlers of Jamaica, 34; theories deduced from the whole of the facts stated, 34.

Chapter II

Examination op the errors in the British theories, as applied to American Slavery before West India Emancipation 35

SECTION I. That the Slave Trade is incompatible with African Evangelization 35

This theory sustained as far as regards Africa, 35 ; the slave trade in its more extended results on the moral condition of Africa, 36 ; its origin and extent, 36 ; condition of the Christian world at that date, 37 ; Reformation then in its infancy, 37 ; Samuel J. Mills, and the origin of American missions, 37 ; Isaac Taylor on the progress of early Christianity, 37 ; wisdom of the measures devised for conducting foreign missions, 38; Providential interpositions in behalf of the African race, 38 ; part of the race taken into contact with Christian civilization, and missionaries sent to the other part in Africa itself, 38 ; difficulties to be over-

(ix)

X CONTENTS.

come in that field, 39 ; lessons learned from the results, 39 ; Africa can only be redeemed by African men, 39; the slave trade a means of placing them where they could be prepared for this work, 40 ; Rev. Samuel Crowther a case in illustration of this point, 40; the barbarian brought to the Christian, 41 ; the moral effects of his new relations, 41; refusal of some Churches to accept the charge of the care of the souls of the Africans, excepting they were liberated from slavery, 42 ; subsequent strifes and divisions of these Churches, 42, 43 ; slavery unaccompanied by Christianity, not an element of moral progress, 44 ; mission of the slave trade, 44; results of neglecting the teachings of Providence — upon France — upon England, 44 ; United States more fully met the divine demands as to the moral culture of the negroes, 44 ; the British theory, as to the slave trade being incompatible with the Gospel, true, as applied to Africa directly, 45 ; its indirect action a grand demonstration of the manner in which God can bring good out of evil, 45.

Section II

That Slavery, wherever it prevails, is adverse to an increase of population, 45

Review of the history of the slave trade, 45 ; the blacks increase under American slavery and decrease under British slavery, 46 ; the controversy on this point, 46 ; Buxton's theory true as to British West Indies, but untrue as to United States, 46 ; differences in the slavery of the West Indies and the United States, 47 ; theory proved as to West Indies, disproved as to United States, 47.

Section III

That Slavery presents an insuperaple barrier to the Evangelization op the Africans subjected to its control 48

Investigations here limited to a period preceding West India Emancipation, 48; plan of investigation, 48 ; American slavery affords a favorable means of settling this theory, 48; slaves and freemen here brought face to face, 48 ; Four topics discussed, '49; Topic First — character, opinions, and measures of the founders of the government, 49 ; differences of character between them and the early settlers of Jamaica, 50; the barbarism of the negro a barrier to colonial progress, 60 ; resolutions of colonists in reference to a redress of grievances, 61 ; their effects upon British commerce, 51 ; opposition to slave trade designed to cripple British trade, 52; emancipation not contemplated by colonies, 52 ; Declaration of Independence designed to apply to the white population in its relations to the British people, and not to include Indians and Negroes, 52; this view true, because they were excluded from citizenship by the Constitution, 53 ; elated views attending success of Revolution, as to value of personal liberty, 53 ; fundamental principles partly overlooked, 53 ; Legislative action in reference to emancipation, 63 ; action of the Churches in relation thereto, 54 ; Southern clergymen acquiescing conditionally, 54; the great problem to be solved — the possibility of the conversion of the negroes while in slavery, 54; the progress already made in this work, 65; Topic Second — Opinions of Revolutionary statesmen on slavery, etc., 65; opinions of Mr. Jefferson on negro equality, emancipation, etc., 56 ; of Dr. Franklin, 66 ; emancipation without instruction dangerous, 57 ; no disposition to emancipate in North Carolina, South Carolina, and Georgia, 57; sentiments of founders of the Republic adverse to emancipation, 57 ; Topic Third — elVects of freedom upon the negroes of the United States, previous to West India Emancipation, 67 ; ecclesiastical legislation up to 1830 conservative, but indicating a clerical disposition to rule in civil affairs, 58; moral culture of free negroes neglected, 58; their degradation indicated by prison statistics in the free States, 5.^ Boston Prison Discipline Society's Reports, 61 ; negligence of clergymen in relation to free colored people, 02 ; Topic Fourth — contrast between negroes North and South, 62; freedom without the means of moral elevation — restraint with the means of moral progress, 62 ; carelessness of clergymen in noting facts, 63 ; moral progress of the l)!acks at the South overlooked, 63; the favorable results of the labors of the Methodists among the slaves, 64; important statistics on this subject, 64, 65, 66 ; the success of the Methodists disprove the British theory, 67 j important deductions, 68 ; delusions of anti-slavery clergymen, 69.

CONTENTS. XI

Chapter III

Examination of the errors in the British theories as APrLiED to American Slavery after West India Emancipation 70

Section I

The circitmstances under ■ct'hich Abolition took its rise in the United States, 70

Colonization too tardy a remedy for the philanthropy of the times, 70 ; it is opposed by abolitionists, 71 ; American Anti-Slavery Society organized, 71 ; its efficiency and fanatical zeal, 71 ; colonization greatly depressed, 71 ; the doctrine that slavery is sinful, progressing, 72; slavery had been viewed as a moral evil, but not in'the sense of being sinful, 72; the new doctrine gains access to the ecclesiastical courts, 72 ; no ditferenee essentially between anti-slavery and abolition, 72.

Section II

What the early anti-slavery writers taught in relation to the Bible and Slavery 73

First impulse given to abolition by attempts to purge the Church of slavery, 73; the doctrines advocated by the Christian Intelligencer, 73 ; its plan of operations, 73 ; »haracter of the men who commenced the anti-slavery agitation, 75 ; they refuse free discussion, 75 ; remarks upon their teachings and plan of action, 76 ; slaveholder ranked with slave-trader by them, 80 ; American slavery pronounced more horrible than any ever existing, 81; this statement historically false, 81 ; absurd views of Apostolic action on slavery, 82-87; denial of the plenary inspiration of the Apostles, 84 ; remarks on this strange assumption, 84-90 ; perplexity of the editor in proving slavery a sin per se, 91 ; further remarks on the editor's perplexites, 93-96 ; theory denying the practicability of the mental and moral culture of the slaves, 96 ; Geological anecdote illustrative of the subject on hand, 97 ; preaching on slavery required by a Presbytery, 98; practical results of declaring slavery sinful, 98.

Section III

How THE Abolitionists were met by arguments against their Bible theories... 99

Conservative spirit holding abolition in check, 99 ; views of Dr. Bangs. 99 ; of Bishops Emery and Hedding, 100; Dr. Fisk, 100; Dr. Bond, 100; Prof. Stuart, 101; Dr. Clarke, 101, 102; Dr. Fisk, 103 ; Dr. Elliott, 104; Board of Bishops, 104 ; complaint against the press, 106; Dr. Channing, 107; Princeton Review — it predicts disunion as a result of abolition, 109.

Section IV

Inquiries into the difference op degrees of success attending the attempts to Evangelize the African race throughout the world 108

Importance of the inductive system of reasoning, 108; especially as applied to slavery, 109 ; obstacles to African evangelization throughout the world — in South Africa, 110; in West Africa, 125 ; in Cuba, 140 ; in Hayti, 140 ; in British West Indies, 143 ; in Mendi, West Africa, 154; in French West India islands, 168; in United States and Canada, 170 ; moi-al condition of free colored people in United States, 171 ; Gerritt Smith on this point, 172 ; New York Tribune, 173 ; Rev. H. W. Beecher, 173; views unf\ivorable to emancipation, 175; emancipation demanded by abolitionists as a means of elevation, 175; evidences of neglect of free colored people at the North, 175, 176 ; disruption of Methodist Church unfavorable to its continued influence over the blacks North, 177 ; the Bishops rebuke the abolition clergymen for their neglect, 178 ; decrease of colored members North, 178; colored prejudice against the whites by abolitionists, 179 ; infidelity among the colored men North, 180 ; persistent piety of religious colored men, 180; the African Methodist Church oroianizations and their encouraging success, 180, 181, 182; sound views of their Bishop as to Constitutional law, 182, 183 ; the African Baptist churches, 184; statistics in full not obtained, 184; violent resolutions of one Association, 185 ; obstacles to the moral progress of the free

Xll CONTEXTS.

colored people, 186, 187; Canada, its discouraging missionary aspects, 187, 188 ; Eev. Mr. King, and his encouraging labors, 189; Colonel Kobert Lachlan, and his public services, note, 189; general condition of Canadian free colored people, as to morals, as shown in Colonel Lachlan's Report, 189-194; Elgin Association, 194 ; remonstrance of the people of Chatham against inllux and settlement of free negroes, 194-197; response of colored people, 197; the municipal council of the Western District remonstrating also, 197 ; Colonel Prince, and the colored people, 198-201 ; Grand Jury presentation against the colored people, 202 ; judge coincides with jury, 202 ; remarks of the author, 20o ; obstacles in connection •with American slavery, 204; favorable testimony of New York Evangelist, 204; ol mission board of Louisiana Conference, 205 ; other testimony, 206; of Presbytery of Roanoke, Virginia, 206 ; of Presbytery of South Carolina, 207 ; of Mobile Tribune, 209 ; of Report of Methodist Episcopal Church, South, 210-213 ; testitimony of Rev. Dr. Elliott, 213; of Dr. Bond, 214.

Section V

Inteeesting facts in relation to the Methodist Episcopai, Church and its Eule ON Slavery 215

Prominence of Methodist Episcopal Church in the work of African evangeliEation, 215: its early success, 215 : its original Rule on slavery soon modified, 216 ; its change corresponding with Mr. Wesley's Rule for West Indies, 217; historical statement by Bishop Hedding, relating to Rnle, 217; confirmed by Dr. Elliott,

218 ; Rule for West Indies, adopted in England, 219 ; stringent Rule for United States, first adopted by Dr. Coke, 219 ; Rule motlified to suit the Southern States,

219 ; final settlement of Rule, in 1816, 219 ; influence of abolitionism in disturbing the harmony of the Church, 220 ; colored membership in Church when disruption occurred, 221 ; powerful appeal of Eev. Dr. Capers in behalf of Southern missions among the slaves, 222.

Section VI

Interesting facts connected with the Congregational and Baptist Churches op the United States in their relations to Slavery 224

Congregational Churches decidedly anti-slavery, 224 ; their own admitted inefiSciency as compared with other religious bodies, 225-227 ; Baptist Churches in the Northern States decidedly anti-slavery, 227 ; their spiritual dearth as described by some of their religious newspapers, 228; remarks on these admissions, 229 ; opinions of the editor of Christian Intelligencer, that there may be too much preaching on slavery, 229.

Section VII

Results of the Foreign Missionary work of the American Chcrches, as compared with the results of their Domestic Missions among the Slaves of thb United States 230

1. Methodist Episcopal Church, 230 ; 2. American Baptist Missionary Union, 231 ; 3. Presbyterian Board of Foreign Missions, 233 ; 4. American Board of Commissioners for Foreign Missions, 233; 5. Board of Missions of the Protestant Episcopal Church, 234 ; 6. American Missionary Association, 235 ; 7. Reformed Protestant Dutch Church, 236 ; contrast of the whole with missions among the slaves — the results startling, 237.

Section VIII

General results of the Missionary efforts among the African race, in Freedoji AND IN Slavery, placed in contrast 238

Results of missions in West Indies, 239 ; in South Africa, 239; in West Africa, and African islands, 240; in Canada, imperfect, 240; total in all these fields, 240; contrast of these results with those in the slave States, bring out astonishing results, 240. *

CONTENTS. Xlll

Section IX

Contrast of all the Missionary force employed by Protestant Christendom,

WITH THE RESULTS OF THE MISSIONS IN THE SlAYE StaTES OF THE UnITED

States 24U, 241

Section X

Contrast op the success op the Scottish American Presbyterian Churches, with that of the Missionaries in the Southern Slave States 241

SECTION XL

Contrast op the success op the General Assembly Peesbytkrians, with that op THE Missionaries in the Southern States 243

CONCLUDING SECTION.

The Christian character of the converts in the missions among the heathen, contrasted with that op the converted slaves in the United States.... 24:i

Ignorance of the Church in relation to the character of the negro race, 243 ; degradation of Africa elicited Christian sympathy, 243 ; difficulties surrounding the question of African evangelization, 243 ; free negroes of the North degraded, 244 ; encouraging progress of the Gospel among the slaves, 244 ; erroneous views of African Christian converts, 244 ; the Christian instruction and Church discipline of slaves identical with the rules observed North, 245 ; testimony of Mr. Pierce, in Atlantic Monthly, as to high Christian character of slaves at Fortress Monroe, 245 ; Christian attainments do not necessarily qualify for civil duties, 246 ; important testimony of American Board on this question, 24G ; comparison of Christian character of heathen converts with that of converts in Christian countries, 247 ; the standard not so high, 247; slave converts at least equal to heathen converts, 248 ; heathen converts not yet prepared for self-government, 248 ; slave converts in precisely similar condition, 248 ; African race nowhere capable of self-government, but every where sustained by superior race, 249; essential means of conversion and salvation supplied to slaves, 249; testimony of American Board, 250; ultra views, and strange misrepresentations of the clergy, in 1857, -note, 251 ; superior advantages of American slaves over population in heathen countries, 252 ; Isaac Taylor on the progress of early Christianity, 252 ; its success where Jews and Jewish Scriptures were present — its failure among barbarous peoples, 253 ; this historical fact illustrates the reason why American slaves are more accessible to the Gospel than the heathen populations of Asia, 253 ; this lesson teaches the great importance of modern missions in giving the Scriptures to every nation, tongue, and language under heaven, 253.