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This book is of Kentucky manufacture, published at (jergetown, by Purv. David Barrow, in 1816, and must has found some circulation there to pay the printer. I hope my friend will not blame me for quoting Kentucky doctrine: from Kentucky books. For myulf

, I am a minister of the peaceful gospel of the Prince of Peace. Though not strictly a non-resistant, I would say to every slave,

'Tis better, to bear the ills we have, Than fly to others which we know not of.”' But my friend may

take it into his head that these senti

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ments of Clarkson were errors of his youth, and that he had changed his opinions before the first of August Abolition of 1834. Let us see.

Here is a work of Clarkson, published by Johnston f, Barrett, LONDON, 1841. Let us read and see if fifty-nine years service in the cause of the slave, has not softened down and changed the sentiments of this venerable patriarch and apostle of human liberty. It is a “ Letter to the clergy of the various denominations, and to the planters in the southern parts of the United States of America.” This is to the clergy:

"I fear, gentlemen, that this is the case with you, that you have become gradually more hardened, and that you are not the men you once were. Indeed, I have been informed that you make no scruple to declare, both in public and private, and even in your pulpits, that the practice of slavery is no sin. But if you cannot see sin in the monstrous oppression of your fellow creatures which is going on daily

I do not see where sin is to be found at all, or that you can impute it to any actions of men, however gross or injurious. Perhaps your ideas of sin may be different from mine. My notion of sin is that it is a “transgression of the law of God." * ** * Do you agree with me in the representations now made to you? Do you allow that any one transgression of the divine commandments, which are solely of a moral nature, is sin? If you do, I shall have no difficulty of proving to you, that slavery is a sin of the deepest dye."-Clarkson's letter to clergy, p. 8.

Mr. Rice distinguishes between slavery and slave-holding. But when Clarkson says that “slavery is sin,” he means that slave-holding is sin. Thus, on page 15, of this letter:

“ I come to a very serious and awful part of the subject; that is, I am to prove to you that you are guilty of sin in holding them in bondage, or that slavery is sin in the sight of God, of the deepest dye."

And again on page 22: “It is sin in its root, sin in its branches, and sin in its fruit. And yet, living where all

before your eyes,

those evil practices are going on, you can see no evil or sin in slavery. May God, of his mercy, provided your day of visitation be not over, grant you to see slavery in its true light, before your “houses are left unto you desolate.”Matt. xxiii. 38.

Now, remember that the question between Dr. Rice and us, is, Is slave-holding sinful?I have read you Clarkson's opinion on the point; yet, my friend has printed, in his lectures, that Clarkson is " far from being an abolitionist in the modern sense.”

But, beside our doctrine that “slave-holding is sin,” we are for turning unrepenting slave-holders out of the church, and the refusing our pulpits to slave-holding ministers. Perhaps brother Rice means that Clarkson is “far from being an abolitionist in this sense.” Let us see what he holds as to this practical application of our principles. I still read from page 22d, of his letter:

"And now, gentlemen, (the southern clergy,) I am going to address you on a different branch of the subject and in a manner somewhat different from that before. I feel it my duty to warn you,

be honorable

men, that you ought to withdraw yourselves from the sacred office of ministers of the gospel of Christ, since your doctrines, as they relate to slavery, are at variance with the revealed word of God. You are doing no good, with your present sentiments, to genuine Christianity, but lowering the excellence of its standard, and leading your flocks astray."

Amen and amen, to these just and honest sentiments. I wonder if my friend will confess that Clarkson is an abolitionist?

[Time expired.

[MR. RICE'S TENTH SPEECH. ] Gentlemen Moderators, and Fellow Citizens :

[I am happy to observe, that those of the audience who hear me, usually hear the brother who is opposed to me. I desire that all who have thought with me, and those, even, whose minds are fully made up upon the question, would

remain, in quiet and respectful attention, and listen to every word he has to say.]

The truth never gains, nor seeks to gain, any thing by misrepresentation. There are causes, however, which never gain much in any other way; and, if I mistake not, abolitionism is of this class. I have remarked, that when any thing occurs bearing on the subject of slavery, the gentleman is sure to get hold of that end of the story, which suits his views, and equally sure never to hear the other end. In the progress of this discussion, he told us of a colored man, a member of the Presbyterian Church, in Danville, Ky., who was sold by his master, a member of the same church, so as to be removed to a distance from his wife. So much of the story was adapted to promote abolitionism, and bring reproach upon a church of Christ.

But he was careful not to tell the whole truth on the subject. Now it so happens, that there is in this house a minister of the gospel who resided in Danville at the time, and who received that colored man into the church; and he informs me, that the church session did take cognizance of the case, and enforce the discipline of the church against the master.

Το tell only a part of the truth, is often the most effectual method of telling a falsehood. The impression made upon the audience, by the gentleman's statement, was wholly at war with the truth in the case. I have little doubt that the other facts of the same character, which he has so eloquently detailed, are equally incorrect.

He told you that the Church of Scotland had declared, that whoever regarded his slaves as mere property, ought to be turned out of the church ; but that our Assembly, at its late meeting, did not express this sentiment. I have already proved, that the Assembly strongly condemned the sin of regarding and treating men as mere property; and he knows it to be a law of our church, declared by the Assembly of

member of the church who is guilty of cruelty toward his slaves in any way, especially by traffic for gain, and the separation of husbands and wives, shall be ex

that any


cluded from the church. Is it necessary, that the same law should be declared every year, in order to satisfy the gentleman? None are so blind as those who are resolved not to see.

In attempting to reply to my argument, founded on the fact, that no man or body of men was ever known to be heretical on any one fundamental point of morality, or of Christian faith, and sound on all others, Mr. Blanchard referred us to the Pharisees, who, as he informed us, were quite orthodox on all points except one, viz.: they rejected Christ, and regarded him as an impostor !

Driven from that refuge, he now refers us to John Newton, as a case in point. Newton, he informs us, wrote excellent hymns at the very time he was engaged in the slave trade on the coast of Africa. I do not know precisely the time when he commenced writing his hymns, but I do know, that he himself informs us, that the light entered his mind very gradually and almost imperceptibly; and at the time to which the gentleman refers, he was in such darkness, that he could afterwards scarcely determine whether he was a converted man or not. We know also how the early period of Newton's life was spent; that his mind was enveloped in midnight darkness on the whole subject of religion; and that he was most hardened in sin, and degraded in moral character. Yet, this man, just emerging from the midnight gloom, is brought forward to prove that the Christian ministers and churches in the slave-holding States, may be orthodox on all other points of faith and morals, and yet fundamentally erroneous in regard to the horrible sin of slaveholding !—to prove, that such men as Chalmers, and Cunningham, of Scotland, and Tyler, of Connecticut, and the great body of eminently wise and good men, may be in the same predicament!!!

The brother says, that most of the slaves at Rome were Africans.

[Mr. Blanchard here rose to explain. I said that Africa

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