Letters on slavery; addressed to the Cumberland congregation, Virginia

Preface

The writer of the following letters was, in 1S26, so unfortunate as to give some offence, on the subject of Slavery, to a part of the Cumberland Congregation, (Va.) of which he was then Pastor. The whole facts of the case appeared to him to justify, if not require, that he should give a statement of them to the public. With this view the following letters were written soon after that event occurred. He yielded, however, to the opinion of some friends, that on account of existing excitement, some little time should be allowed to pass before they were given to the public.

His object in these letters is, after a brief statement of the facts above alluded to, to examine more fully than he has seen done the teaching of Scripture respecting Slavery, notice its manifold evils, the dangers with which it threatens the South, and what religion and self-preservation require us to do.

Danville, Ky. March, 1833.

LETTER I.— Introductory — Narrative of Facts, &c. 1

II. — Ministerial Prudence in Regard to Slaver}', 15.

III. — Reasons for discussing- the Subject, 26.

IV. — Origin and Nature of Slavery in the United States, 42.

V. — Inconsistent with our free Institutions, and the Natural Rights of Man, 53.

VI. — Its Inconsistency with the Moral Teaching of Scripture, 59.

VII. — The Servitude tolerated by the Jewish Law not Slavery for Life, 72.

VIII. — Examination of Leviticus xxv. 44 — 46. — The Practice of the Patriarchs, &c. 85.

IX. — Examples of God's Judgments for Slaver}-, 98.

X. — The bearing of these things in the Old Testament on the Teaching of the New respecting Slavery, 114.

XI. — Various Evils of Slavery, 124.

XII. — The same Subject continued, 134.

XIII. — Some Arguments or Excuses considered, 143.

XIV. — "What must we do with our Slaves — Several Plans. 155.

viii CONTENTS.

LETTER XV The same Subject continued, 170.

XVI. — Motives to immediate Effort from the Doctrine of Divine Recompenses, 182.

APPENDIX A.— The Article at which Offence was taken, 195.

B. — Tables of the Five Official Censuses of the United States, 205.

C— Some Facts from Berard « On the Effects of Civilization on Longevity," 206.

TO

THE CUMBERLAND CONGREGATION.

LETTER I.

The circumstances under which we separated have induced me to address to you the following letters. The subject on which they treat, had a connection with our separation. That event led me to examine it more carefully than I had previously done, and there appears a propriety in addressing to you the result of said examination. A part of the matter in letters XI. and XII. and a small portion of it, with but little alteration, belonged to an essay, the third number of which, perhaps rather incautiously written,* gave some offence — and was the immediate cause of my leaving you.

It will to me be a matter of regret, should you consider these letters as designed to fix a serious charge on you, or raise an odium against you in the public mind. This is not my object. It is due to candour to say, that I have thought, and still think, that I was not kindly treated. Admitting that the piece in the Visitor was incautiously written — that as» a friend since suggested, it had " too much truth in it — that I gave at once what was enough for half a dozen doses ;" still, as it was, by general admission, all truth, it might, I think, in a world so false as this, and at a time when truth is so hard to come at in the public prints, have passed with much less complaint.

I am satisfied that much the greater part of the congregation soon became sensible, that improper means were used by a few, to get up the excitement, and that it greatly exceeded the cause of offence. Of this I had evidence be-

* See Appendix, A.

2 LETTERS OK SLAVERY.

fore I left the neighbourhood, and have since had it confirmed from quarters entitled to credit. This state of things would of itself be a sufficient reason with me for cherishing, even if it had been interrupted, all that kindness of feeling and good will towards you, which I ever wish to have towards all people, and especially towards those among whom I have laboured in the Gospel. I experienced, however, during the whole affair, much less interruption of those feelings than many of you may have supposed. I was conscious that my purposes were good — that I had at heart the real interest of the master as well as the slave. Offence, however, was taken. I regretted it, and especially the course which those offended chose to pursue. I viewed it and endeavoured to bear it as one of those trials we are all liable to while labouring to benefit our fellow men.

No good would probably result from dwelling at much length on those unpleasant affairs. It may however serve to correct some misstatements that have gone abroad, as well as explain some things not generally known, and at the same time to answer the charge made against me, of undue zeal and imprudence, to give a short statement of my views and course respecting slavery.

I know not that I could, in the same compass, better express my views of slavery, and the duty of professors of religion respecting it, than is done in the following extract from the minutes of the General Assembly of the Presbyterian Church of 1818, containing its opinion respecting slavery : — " The General Assembly of the Presbyterian Church, having taken into consideration the subject of slavery, think proper to make known their sentiments upon it, to the people under their care. We consider the voluntary enslaving of one part of the human race by another as a gross violation of the most precious and sacred rights of human nature — as utterly inconsistent with the law of God, which requires us to love our neighbour as ourselves, and as totally irreconcilable with the spirit and precepts of the Gospel of Christ, which enjoins ■ that all things that ye would that men should do to you, do ye even so to them.' Slavery creates a paradox in the moral system. It exhibits rational, accountable and immortal creatures in

LETTER I. 3

such circumstances ns scarcely to leave them the power of moral action. It exhibits them as dependent on the will of others whether they shall receive religious instruction; whether they shall know and worship the true God; whether they Bhall enjoy the ordinances of the Gospel; whether they shall perform the duties and cherish the endearments of husbands and wives, parents and children, neighbours and friend- : whether they shall preserve their chastity and purity, or n gard the dictates of justice or humanity.

11 It is manifestly the duty of all Christians, who enjoy the light of the present day, when the inconsistency of slarery, both with the dictates of humanity and religion, has been demonstrated, and is generally seen and acknowledged, to use their honest, earnest and unwearied endeavours to correct the error- of former times, and - -. i lily as » this foul blot on our holy religion, and to obtain the complete abolition of slavery throughout < tendom, and if possible, throughout the world."

' was a member of the assembly that passed the resolutions of which the shore is an extract. They p unanimously, and were sent down in the printed Minutes for the information of the Churches. This took place several years before you called me to be your pastor. I I my views, nor that 1 ■ «ed to act

in accordance with them.

I propose in the present letter-, to prove what is asserted in the above extract — the moral evil of Blavery, and the duty of < Christians to lei no selfish interest prolong tl and injustice, but in the fear of God to do all they can in consistency with duty, to fit for and restore to in i .

In accordance with the above views, I was led to pursue a course in several respects, with which I found some of you were not satisfied. It led me to favour the Colonization Society — to take up collections lor that object, and to ai;< nipt founding an Auxiliary Society among you.

1 thought the plan of colonizing in Africa, well calculated to benefit that country, by introducing Christianity and civilization there; to benefit those coloured people who might L r o out, by placing them in a situation where they would be free indeed; and especially, that it would benefit our beloved country, by the effect its success would have on the public mind and the whole system of slavery among us. That it would result in removing the whole coloured population from among us, I did not much expect, nor do I yet; but that it would tell, more or less, on the public feeling I did not doubt. I considered it as the result of a progress of public feeling, and as calculated to call forth, still more, that feeling, and give it a safe and profitable direction. Had not the colonizing scheme been projected, some other, perhaps less safe, would. The spirit of the age made this certain. The public feeling long gathering, but pent up, must have poured itself into some channel, that promised to open a passage through which the oppressed might go out free.

These views led me to refer a little to the subject, a few times, in preaching. There were, however, usually, slaves in our worshiping assemblies, and that, together with a wish to avoid giving offence, induced me to touch very seldom on that subject.

By marriage, one or two families of slaves came into my possession. Mrs. P.'s views on the subject of slavery, I found to agree substantially with my own. We both felt it our duty to free said slaves, as soon as it could be done to their apparent advantage. We watched the progress of the colony at Liberia for several years ; and in the meantime used means to prepare our slaves for freedom. As soon as we were satisfied that they had belter prospects there of doing well for themselves, than they could have with us, we encouraged them to go ; gave them such an outfit as our means afforded, and sent them to the colony.

Our reasons for this course may be summed up in few words. We believed slavery morally wrong, and felt in duty bound not to continue it after a way was open to get clear of it; and taking all things into view, we thought their prospects for doing well, permanently, were better at Liberia than in this country, either in the free or the slaveholding States.

Their personal interest, however, although important, was not the only thing I felt bound to regard. What effect would my continuing to be a slaveholder, and rais-

LETTER I. O

inn my family in those habits, have on the general question of slavery ! Actions speak louder than words. My words mning slavery would have passed unheeded ; my conduct would have been pointed to - :tioning it. 1 rson of any observation knows thai words are

consi and when weighed against a

man's actions, are 1 i ltIi t as vanity. Where there is any nd with most, there is a little ; the practice of pro! religion, and especially ofminisfc the >_: is with many, a very common standard of right and wrong. Persons who seldom look into the Bible to si t the morality of any kind of conduct, at i know how p of religion act pecially what the preacher d >< -. Professors of religion usually allow themselves s little more Liberty than their preacher takes, and nonprofessors, allow theme re than is taken by cither ; .1 . - r I entered the ministry, happening to be in ■ place where some curious feat- of horsemanship were exhibited, walk hundred van'-, and p tid p< rhaps a ninepence for the privilege them. I thought few, if an) body there, knew me. I:i s Few hours aAerw rds, I fell in company with some | i, who let ra know thai they had Iding that they feared they were doing wrong in going to such a place, until they saw me Dome in, but fell no scruples after* vtook it lor granted, that it" it wen- wrong, I would not have attended. The rerj facl that my attending removed their doubts, increased mine, as to the propriety of L r <»in<: to such p I never did and never will attend again; without Baying it uredly u rong to attend, it is enough for me that su< h amusements are not things to which I oughl to reconcile the consciences of others, by my i The continued practice of slavery 1 considered of more

than doubtful character. I considered it positively wrong;

and whatever others might do, and persevere in doing, I felt that 1 owed it to Goof, to the purity of the gospel, to the cause of truth and equity, and to my own consistency

and peace of mind, not by word or example to justify the unnecessary continuance of such hard dealings of man to

r man. I had not the vanity to expect that any very great effect would follow from liberating my slaves. I knew that almost all the influence in your part of the country, was, as far as I could judge, on the side of slavery. I knew, however, that all great things have had small beginnings. Elijah's cloud was at first only as " big as a man's hand," but in due time it covered all the heavens, and blest the earth with its rain. And should no good follow from what I did, still what little influence I might have, would be for right and duty, and not against it. I did hope, indeed, that however few might at present follow my example, it would lead some to think more seriously on the subject of slavery ; and that ultimately the good cause would be promoted by it. And however differently some things have fallen out from what I then anticipated, I still hope that it will finally appear that at least as much good will have resulted as will balance the evil ; and more than will result from the course of those, who, while they own the evil of slavery, still give it the sanction of their example.

If liberating those slaves was not, as many have thought, the main offence I gave, it led very directly to my writing the piece in the Visitor, which was the immediate cause of our separation. That persons would be led to think on the subject of slavery as a religious matter, was my hope ; but that as much pains would be taken to justify it from Scripture, I did not expect — much less did I expect that so much would be said to place my conduct in the wrong — and represent what I did as unbecoming my character as a preacher, and my relation to the congregation as a pastor.

While hearing so much said in favour of slavery, and the Scriptures so often appealed to as justifying it, it was natural for me to wish to give my views on the subject. When so much was said as went to charge me with weakness in thinking slavery wrong, and with injustice to others in setting my slaves free, I felt that I owed it to myself, to give my reasons for my belief — that I owed it to the cause of freedom to state her claims — and especially that I owed it to the Scriptures to rescue them from those perversions of meaning and application, which made them justify what their whole spirit went most strongly to con-, demn.

LETTER I. 7

In this state of things I wrote the Essay,* at the third number of which offence was taken. As to the spirit of that number, I am free to own, as I did from the time my attention was particularly called to it, that I think it not altogether happy; a milder spirit might have beenbetter. To those who have been educated to think slavery not wrong, it may, and probably did, seem harsh; yet to persons who view slavery as I do, and as a large number in our country do, as a tiling altogether wrong, the piece appeared probably not faulty on that score. At all events those who have made so free in censuring me, and charge me with weakness and injustice to others in liberating my slaves, might have allowed me to say something in self-defence. It ought to be recollected that it is slavery in the abstract that is there assailed, although a practical aspect is given to the argument by the illustration used to expose its evil. Tew among the more intelligent in our community justify slavery in the abstract; there are. however, a good many of the less knowing who do. It was my fortune to meet with some of this sort. In conversations on the subject a great deal was Baid that went to place the whole wrong of slavery, in the treatment of slaves, to maintain that slavery itself was not wrong, provided the slave was not hardly dealt by while held in that condition. (Jive them plenty to eat and drink and wear, and make them do i reasonable portion of work, and there is no harm in it, pras in substance often said. This was in my opinion not Dnly an error, but one of vital importance, one that went to the core of the subject: and against it, that number of the Essay that gave offence, was chiefly aimed; and while assailing what seemed to be the stronghold of the system, [ thought it justifiable to give point and force to my attack; demolish, if I could, its defences, and prove that it was Untenable. The timing of the piece was perhaps not the most fortunate ; although near six months intervened between freeing said slaves and its publication, during which much had been said about slavery, and in justification of it; it would, there is reason to believe, have been better to have let a few more months pass, before I did any thing

* Appendix A.

else, which might serve as " an occasion to those who desired an occasion" to find fault.

Considerable offence, however, was taken at the piece, and a good deal done by a few to excite and spread the dissatisfaction. I presently heard of what was going on, and in a short time received information from the Session that offence was taken at said piece, and at myself as the supposed author, with a request to know whether I was the author, and to have a conference with me respecting it. I met them as requested, informed them that I was the author, that those were my sentiments before invited to be your pastor, that I had never concealed my opinions ; but that in publishing them in said piece I had no intention of giving offence, nor did I think that any offence need have been taken. That so far as the spirit and manner of the piece was faulty, I regretted it ; but that I could not change my opinions nor give up my right of explaining and advocating them, to please any body of men. But while I maintained my right to support my own opinions, I loved peace, and to put an end to the whole matter, I would resign the charge of the congregation, and seek a people who thought as I did ; and leave you to obtain a pastor whose opinions might agree with your own.

It remains before closing this letter to make a few remarks on the charge made against me, of undue zeal and imprudence, on the subject of slavery.

Those of you who best know me, and many of you have known me for sixteen or eighteen years, do I am satisfied give me credit for meaning well in what I did. You possibly, however, may think that I was over-zealous and imprudent on the subject. Some pains have been taken to send abroad this opinion. Several persons, and some of my brethren in the ministry, have in letters to me, and about me, more than intimated it.

It is possible there may be some truth in it. At least I do not feel clear in saying that there is not. Although it may be more uncommon, yet I know not that there is any thing less reputable in having too much zeal in a good cause than in having too little ; and I have seen enough of the w T orld to know that very many judge of the prudence or imprudence of persons, chiefly by their success.

LETTER

The successful pass for prudent, while the unsuccessful pass for imprudent. I never advanced a claim to infallibility, and have no hesitation in admitting that I may have erred. The man who has lived forty years — spent four or five of them as a teacher in a college, with a superintendence of the generous, talented, but mischievous and unruly Virginian youth — fifteen years in the ministry, eleven of them as pastor of congregations, and four as a missionary, all in the slave-holding states, and at last gives offence to a part of one congregation by freeing his own slaves, and trying to lead others to aid in measures for improving the condition of thai oppressed people; and on that ground only is charged with undue zeal and imprudence, — ought, perhaps, to let it pass, and thank God that he lias got along so well. He has, perhaps, come as near to those of whom "all men speak will," as it is safe to get: fur a wo hangs over them, however much our love of human praise may make us wish to be of their number.

It SOmi times, however, happens that we cannot blame ourselves lor things for which we are blamed by others; while on the other hand, we may feel that we deserve blame where others approve. It' it were meant >imply to

charge me with not in all things pursuing the best course,

not using the best mean-, not timing my words and action.- and manner in every instance for the best, it may possibly he (me : y< a, I doubt not that it is true. There is often a choice of means and times and manner; and until a trial be made, it may he very doubtful which will succeed the best. .Many persons are so fearful of not doing things in the best manner, that they wholly omit doing them; although they are things that plainly ought to be done. So fearful are they that they may not so do them as to obtain the approbation of their fellow men, that they prefer offending God by not even trying to do his will as well as they can. " 1 have not 50 learned Christ." In things that plainly ought to be done and done zealously, I would, while trying to do them as well as I can, prefer the Charge of over-zeal and imprudence from those who are doing nothing, than to share with them their character for prudence in doing nothing at all.

I am, however, tree to admit that with my present information, I should not in every particular pursue the same course. I ~niL r along a way that had Dot

much travelled. I wsa feeling it out for myself ; and it is not altogether fair, much ' . for those w ho - I

at a distance, looked coldly on, but gave no warnii raise the cry of over-zeal and imprudence at - they

discover a difficulty has been met with: while, perhaps, they themselves were instrumental in placing it before me. 1 hcL r lc: • who charge me with over-z< al,

&c, whether tl illy satisfied that they theme

are zealous enough! II - much zeal to

better the condition of - law of love, as the

command of God, requi they fully satisfied thai

their charge of undue zeal does not. in part, arise from a wish to justify themselves in doing nothing .' from a oon« viction thai they must either charge me with havii much zeal, or admit that they themseli too little f

Are they sure that in charging me with imprudence in giving some offence, they are not in part influenced by a to justify th< in their prudence in avoiding

offence by doing nothinp ' [f I had continued to pi slavery, if I had m for it,

or "talked about if. and about i/ f " bo that Dr. Syntax himself could not tell whether I talked for it or against it; I should probably not only have given no offence, but retained my character for prudence, with those prudent brethren.

There an' some facts which in all fairness ought to be taken into the account by these who set in judgment On my conduct, before they bring in the charge of over-zeal and imprudence.

While I considered it a positive duty not to justify slavery ; while I thought it right to let it be known distinctly that I considered it wrong, morally wrong : 1 always considered it a difficult subject, and one that required care and prudence; and I tried thus to treat it. It will probably be said, that I succeeded badly. vYd

are not always accountable for our success. We are to " minister according to the ability that God giveth." 11 Paul may plant and Apollos water, but God giveth the i 'I •

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And with respect to liberating my slaves ; while as a matter of duty, I should most likely at all events have done it ; still the time and the manner and even the effect it would have on the slave question, were not unthought of. I did not, it is true, consult many, but I did consult some. I consulted a gentleman of great worth, who holds a large slave property, has deservedly a great influence among you, and from his public character and extensive acquaintance, had the best opportunity of knowing the public feeling, as to the effect emancipating slaves and sending them to the Colony, would have on the general cause. He gave it as his opinion that it would have a good effect. I inquired whether, in his opinion, it would give offence ? He said no, assuredly not, in his opinion, and stated that he had been looking among his own slaves, to see if there were not some of a suitable character to send out. I did not, it is true, tell him my reasons for making the inquiry. The inquiry, however, was made with especial reference to my own case ; and his opinion had an influence in removing an apprehension that I might offend some by liberating my slaves and sending them to Liberia; and the poor unfortunate piece in the Visitor, was, to little purpose, as it may seem, the subject of prudential consideration. After concluding that I ought, in way of answer to many things that had been said, given my views of slavery, I was in some doubt as to the best mode of doing it. It would have been more agreeable to me, and suited my immediate object better, to have done it from the pulpit. It was a religious, and not a political question, that I meant to discuss ; and of course it belonged to the province of the pulpit. There were, however, usually a few slaves in our worshiping assemblies, and I thought such discussions not prudent » before them. I had no wish that they should know anything about it. It was the duty of the master that I meant to discuss, and not that of the slave. It occurred to me that a few numbers in the Family Visitor, a religious paper, taken chiefly in religious families, would be the least exceptionable mode I could adopt. Few coloured persons can read, none took that paper, and perhaps few ever read it. It did not occur to me as possible that any great offence could be given by arguing the case freely and even

LETTER I. 13 strongly in its pages. The appeal was made to professors of religion— to the masters and mistresses of slaves. I did not, it is true, gravely tell them that said piece was not to be read to their slaves. I took it for granted that they would have common sense enough to know that.

The first and second numbers gave, I believe, no offence. Within a few days after the publication of the third, I received a note from the editor stating that he had been advised not to publish any more pieces on that subject, as possibly they might give offence. I wrote to him to discontinue them, as I had no wish to do that.