Slaves do not, as a general rule, receive that attention in sickness from their masters, to which they are entitled. Humanity, as well as interest, should prompt their masters to be a little more attentive to them, under the afflictive dispensations of Providence. And the necessity is more apparent from the consideration of the fact, that slaves are ignorant, and universally entertain opinions in regard to dieting the sick, which, if practically carried out, will in all cases, endanger their lives. I allude to the notion prevalent among them, that the sick are in no danger, so long as they can by any means induce them to take food. The same error is common among the more ignorant class of white people; and it constitutes the worst difficulty that the physician encounters in the treatment of disease. I once remarked to an ignorant, drunken, degraded son of Belial, that if he was not a little more cautious in the use of certain articles of food, he would sooner or later destroy himself. "Oh! there is no danger," said he, "I shall never die while I can get plenty of fat 'possum to eat, and whiskey to drink." So it is with ignorant persons; they know that food sustains life, and for that reason they believe, that as long as they are able to cram it down their throats, there is no danger.

It is a little remarkable that the proprietors of slaves do not more generally enforce cleanliness among them. This is the more to be regretted, as cleanliness conduces not only to the health and comfort of the body, but also to the purity of the mind. I am aware that it would in most cases be difficult to enforce cleanliness among them, as they seem to be constitutionally a filthy race. This may originate partly, however, from, the peculiar circumstances under which they live, their ignorance, degradation, &c.

But there are yet duties obligatory on slaveholders, to which I have not directly alluded, which bear heavily on my mind. Oh! that I could in appropriate language, impress their importance on the minds of my Southern friends. Oh! that in view of their responsibility to the Supreme Ruler of the universe, they would calmly, patiently, soberly, seriously and prayerfully reflect on the following remarks. Aid a worm of the dust, O God, to plead the cause of humanity. "Paul may plant, and Apollos may water," but thou, O God, "must give the increase." Thou knowest that in vain I admonish my Southern brethren, unless thy Spirit attends the warnings and admonitions herein given. May thy Spirit attend this little volume in its Southern tour. Give the hearing ear, and the understanding heart. May they hear, and give ear; and not only hear and give ear, but may they "work, while it is called day, for the night cometh, when no man can work."

I allude to the mental and moral culture of the African population in the Southern States. I feel intensely on this subject; and could I arouse the Southern States to reflection and action, I should then feel as if the great work of my life was accomplished. I could then repose in peace and quiet on my dying pillow; assured, that ere long, my beloved country would, be redeemed from the curse of slavery.

In whatever aspect we may view slavery, the ignorance of slaves presents itself to us, as the darkest spot in the picture. It is humiliating—a national reproach—an omission of duty, for which Almighty God will hold us accountable, that so little effort has been made to enlighten the minds, and elevate the characters of the African population in our midst. Here lies our great delinquency. "O shame! where is thy blush?" In the name of all that is sacred, how long is this state of things to continue? When, Oh! when will we arouse to a sense of our vast responsibilities to God, and our obligations to the African race? Several millions of fellow beings in our midst, not one in twenty of whom can read the Holy Bible! And yet it is our boast, that we are the most enlightened nation under the sun—the most virtuous and intelligent people under the canopy of heaven—a nation of Christians. God help us; for when I reflect on these things, I cannot avoid asking myself, is there any probability, that we shall ever get our eyes open, and help ourselves? It is the duty of every slaveholder to instruct his slaves so far as to enable them to read the Bible; and to furnish every slave with a copy of the will and word of God; to encourage them to read the same; and not only read it, but to make it the "man of their council." This, friendly slaveholder, is your obvious and indispensable duty, and you well know it. If you have neglected or overlooked this duty in time past, for your own sakes, for the sakes of your slaves, defer it no longer. There is no time to be lost; it is a matter of infinite importance, both to yourselves and your slaves. Commence it in good earnest, and may success attend your efforts. You are under moral obligations to enlighten the minds and elevate the characters of your slaves, as far as practicable. You should spare no pains, and no consideration whatever, of expediency, convenience or self-interest, should deter you from the faithful discharge of your duty.

It appears clear to my mind that, in a qualified sense, a master sustains the same relation to a young slave, that he sustains to an orphan as a guardian; and that his relation and obligation to an orphan as guardian, does not differ materially from his obligations to a son or daughter. Suppose that he purchases a young slave with his money; he is legally his property during his natural life. Suppose that he becomes guardian to an orphan child; he acquires a legal right to control the child until he is twenty-one years of ago. Let him ask himself, what are his obligations to the orphan? Whatever they are, he is under the same obligations to the slave. But if he is at a loss as to what are his obligations to the orphan, let him ask himself what are his obligations to a son or a daughter? In a qualified sense, he is under the same obligations to the orphan that he is to a child, and ho is under the same obligations to the slave that he is to the orphan. They may differ in degree, but they cannot differ in kind. They are of the same kind, of the same quality, for the reason that the temporal wants and the eternal interests of the slave, the orphan, and the child are the same; and he, as master, guardian and father, is bound to make provision for them. He is morally bound to act with reference to the present happiness and eternal interests of the child, the orphan and the slave. As a general rule, whatever conduces to the happiness of the child, conduces to the happiness of the orphan, and whatever conduces to the happiness of the orphan, conduces to the happiness of the slave. They are each persons of like feelings, passions and propensities; requiring at his hands the same kind of training; the same moral and mental culture. I admit that the profession or occupation which they are destined to follow through life, may render it necessary that there should be some difference in their scholastic training and attainments; but it does not follow because a son is destined for the medical profession, and therefore requires a smattering of Latin and Greek, that an orphan who is expected to follow the occupation of farming, should not be a tolerable English scholar; nor, that a slave, though he remain a slave during his life, should not receive at his hands that amount of mental culture which is requisite to expand his mind, and elevate his character above that ignorance, superstition, degradation and vice, in which the African race are involved.

The laws in conferring the right to hold slaves as property, did not invest any one with the right to act the tyrant. Every father is invested with the right to control his family; but he has no right to treat any member of his family harshly or unkindly. It is the duty of the father so to demean himself, and so to govern his family as to secure the good order, and promote the peace and happiness of every member of his household. A man's slaves are members of his household; and the same rules, laws and great cardinal principles, which regulate his conduct as a husband, father and guardian, should regulate his conduct as a master. He has a right to control every member of his family; it is a Divine right, conferred on him for the good of the whole; but in the exercise of this delegated authority, meekness, patience and forbearance should characterize every act of his life; and in his intercourse with every member of his family, white or black, his countenance in their presence, should be as the revivifying influence of the sun on the down-trodden vegetation of the earth, infusing hope, life and animation into all around him; and his words, yea, his commands, should descend as the gentle and genial showers on a parched and thirsty soil, and not in torrents of wrath, anger and indignation. Anger, clamor and strife should be banished from his household. His commands should be mild but firm; and unconditional submission and prompt obedience should be strictly enjoined on his children, dependants and slaves. Beloved by all, he would then move in the midst of his family with that dignity and grace which becometh the true Christian gentleman. Beloved, respected and venerated by every member of his family, he would find it no difficult task to enforce obedience, and thus to govern them according to the requisitions of God's word.

Masters, I conceive, by pursuing the course indicated in the preceding pages, would discharge their duty to their slaves, and stand guiltless in the sight of God. The condition of the slaves would be ameliorated; their minds expanded and their manners improved; and thus, at some future period, if in the providence of God it should be their happy lot to attain the rights of freemen, then would they be qualified to appreciate the blessings of freedom, and not sink again into their original barbarism. Thus would they, as freemen, be competent to exercise the rights and privileges of free citizens; and, while rising in the scale of nations, they would point to our government as their great benefactor, who raised them from the lowest depths of savage barbarism and brutality, and conferred on them light, liberty and science, and inducted them into the doctrines of the Christian religion. Then would they view our nation as their great donor, from whom they received light, science and religion, and not as their oppressor.

It is incumbent on me to state, in conclusion, that the clergy of the slave States have done all that was practicable, under the circumstances, to confer on the slaves the benefits and advantages of religious instruction. I doubt whether the poorer class of people, white or black, have had superior religious advantages in any part of Christendom, at least so far as it relates to the preaching of the gospel, and the ordinances of the church. The clergy of the different denominations have been untiring in their efforts to Christianize the African population. And it is a little remarkable that, in many instances, irreligious men,—men who make no pretentious to religion, men who rarely attend the preaching of the gospel themselves, should encourage their slaves to attend divine service, and, in some instances build churches and employ ministers for the benefit of their own slaves. Strange as it may appear, it is nevertheless true. But admitting the fact, and I cheerfully admit it, that all has been done that was practicable, under the circumstances, to Christianize the African race in the Southern States, yet the principles of Christianity have exerted on them but a partial influence, in consequence of their ignorance. No people can be brought fully under the influence of the Christian religion, unless their minds are at the same time enlightened and expanded by literature. Religion and literature are twin sisters; bound together by indissoluble ties, and the Divine Being never intended that they should be separated. Religious instruction without literary culture, can produce but a partial and superficial effect on the human mind; it can produce no strong, permanent and abiding influence. When the gospel is preached to an ignorant, illiterate, semi-savage people, the seed is sown in an incongenial soil, and the product will be in accordance with the soil in which the seed is sown. This accounts for a fact stated in the preceding pages, that slaves apparently pious, when liberated and exposed to certain temptations, were very likely to fall into their former habits and vices. It also accounts for the fact, that but few Africans can bear flattery and attention from the white race, it matters not how virtuous and pious they may be; it is certain to elate them, and to excite them to acts of indiscretion, and sometimes to acts grossly vicious. It is so common for Southern slaves who arc apparently pious, when exposed to temptation to fall into acts of gross immorality, that many unthinking persons in the South have come to the conclusion that there is no sincere piety among them; that they are insincere and hypocritical in their professions and pretentious. A gentleman once remarked to me, that he had never seen an African in whose piety he had entire confidence. It was a remark, I believe of Doctor Nelson, (the author of the celebrated work on infidelity,) that he had never seen but one or two consistently pious slaves. The doctor was long a resident of Tennessee, a practitioner of medicine and a minister of the gospel, and certainly had good opportunities for forming correct opinions on the subject; but it appears to me that such views are not only uncharitable, but also unphilosophical. Professors of the Christian religion of the African race are not less sincere than are the same class of persons among the white race. On the contrary a slave is more likely than his master to attach himself to a church from pure motives. Many considerations may induce a white man to make a profession of religion, which have no bearing, force, or influence whatever, on an African. But the slave is ignorant and degraded; and consequently he lacks moral stamina. He lacks that firmness and stability of character which result from mental culture. And moreover, his views of the Divine Being, of his attributes and his works are erroneous. He knows but little of his Creator or his works; but little about himself and his relations to his fellow creatures. He desires to do right, but he is too often unable to distinguish between right and wrong. But this is not all; for slaves are, to a great extent, devoid of what, (in ordinary parlance,) is called a sense of honor and shame; and too many white Christians, as well as black ones, require all the restraining motives and influences, that can be brought to bear on them, to keep them in the paths of rectitude. What is called the moral sense alone, would fail in a large majority of cases. The above remarks are as applicable to an ignorant, depraved and vicious class of white persons, which may be found every where, as they are to the Southern slaves and free negroes. I will here remark that all that is indispensably necessary to enable an individual to cultivate his mind, is a tolerable knowledge of his mother tongue, so far at least, as to be able to read and write it; and a few well selected books. It is neither necessary nor advisable to read many books; for most of reading men have read too many books, and have studied none. It is a little remarkable that Christians know so little about the Bible. I do not suppose that there is one in a hundred among them who ever read the sacred volume through; and a large majority of them know very little about it, except some very incorrect notions which they have gathered from sermons. It seems that some people imagine that attending church, and hearing sermons comprises the "whole duty of man." This is all very well so far as it goes; but I beg leave to remind such persons that our Saviour preached a sermon on the mount, near two thousand years ago, which is far superior to any sermon that has been preached from that day to the present time; and that they would do well to read it at least once a month.

It is but an act of justice to slaveholders for me to state, that the education of slaves in most of the slave States is barred by prohibitory laws. This is one of the fruits of abolition interference with slavery. I have remarked in Chapter 3, of this volume, that the abolition excitement in the North, about thirty-five years ago, cut off discussion in the South on the subject of slavery; and that the legislatures of the slave States in self-defence, or otherwise, in obedience to the imperious demands of self-preservation, enacted stringent laws in reference to the slave population, &c.; and that among them will be found enactments making the education of slaves a penal offense. It was the circulation of abolition tracts and papers among the slaves by Northern men, that first suggested this idea to the Southern legislatures. Previous to that time, many Christian slaveholders were educating their slaves. These laws are inoperative in many places in the South; and it affords me pleasure here to record the fact, that most of the slaves in Knoxville, Tennessee, the city in which I last resided while a citizen of the South, are able to read, and many of them can write. Well done, ye noble and generous sons and daughters of Knoxville.



CHAPTER XII.

The subject of slavery for the last thirty-five years has been an exciting one in the United States. There has been much discussion, and what is worse, much angry contention on the subject. It has been a hobby for demagogues, and a fire-brand in the hands of factious disorganizers. Fanatics and false philanthropists have rolled it as a sweet morsel under their tongues. It has furnished them with a pretext to cry liberty! liberty! from the rising to the setting sun. Their whole souls, bodies, and minds, appear to have been absorbed in the contemplation of African slavery. They appeared to be wholly engrossed with this one idea, to be engulphed! swallowed up! lost! confounded and bewildered in visionary abstractions, and ever and anon, their plaintive notes were heard throughout the hills and dales, liberty and oppression, the burden of their songs. They seemed to consider all crime, all oppression, all injustice, all wrong, as merged in African slavery and its concomitant evils, and themselves the peculiar, the special guardians of the rights of man. The North and the South have been hissed on each other with demoniac fury, and have glutted their vengeance in attempts to "bite and devour each other." Truth, justice, and righteousness have been lost sight of, and a fair and impartial statement of facts has seldom been placed before the public; but in its stead, crimination and recrimination have been hurled from North to South, and from South to North.

The North has arraigned the South, and the South has hurled defiance at the North; or, if the former set up a defense, it was little better than special pleading. Those who have read the foregoing pages are apprised, that it was no part of my design in this work, to exonerate either North or South, there is guilt enough everywhere to humble us all. But I have long considered the attacks of abolitionists on slaveholders, as devoid of truth and justice, and that their views on slavery, were in direct opposition to the revealed will of God. Abolitionism cannot be of God, because its views, plans, and machinations, are in direct opposition to the revealed will of God. Whosoever sows dissension or excites discontent among the slaves, and influences them to dishonor, despise, or forsake the service of their masters, in so doing, violates the positive injunctions of the Bible. Servants are commanded in the New Testament to obey, love, and serve their masters, and to resign themselves to the will of God, and be content with their lot. Servants are not only taught to obey their masters, but to account them worthy of all honor, and to endeavor to please them in all things. "If any man teach otherwise, (says the apostle), he is proud, knowing nothing." But abolitionists do teach otherwise; hence, we find many of the leaders of that party repudiating the Bible.

I do not suppose that Northern people, where slavery is not legalized, are any better than the Southern people where it is legalized. Each section of the Union has its virtues and vices. I do not suppose that England, where slavery is not legalized, is any better than America where it is legalized. There is more or less injustice and oppression everywhere. It looks well in England to talk about oppression in the United States. "Thou hypocrite, first cast the beam out of thine own eye." Look at down trodden Ireland, thou despotic tyrant. And ye dukes and lords, ye pinks of mortality, professing to be Christians, have ye forgotten the words of Divine inspiration? "He that hath of this worlds goods, and seeth his brother have need, how dwelleth the love of God in him?" Look at your tenantry, the millions of miserable wretches on your own soil, whose condition is far worse than that of the African slaves in the United States? And ye bishops! ye overseers of the flock of Christ? with your princely salaries! surrounded by wealth, splendor, and luxury! Have ye ever thought of the millions, that are starving around you, not only for the bread of eternal life, but also for that which is essential to the sustenance of animal life! Woe to you, ye hypocrites. Ye wolves in sheep's clothing! Bow your heads with shame, and repent in sack-cloth, or else as surely as there is a God in heaven, you will have "your portion in the lake that burneth with fire and brimstone."

Some people at the North are constantly harping on the subject of slavery, and yet lo! when some one emancipates a slave in the South, and he straggles off to the North, every one with whom he meets gives him a kick. Benevolent souls, look at the treatment which the Randolph negroes received in the state of Ohio. If slaves are emancipated where are they to go? Where will they find an asylum? Not in the North? For Northern legislatures are already telling them by prohibitory enactments, here, you cannot come. "O consistency! thou art a jewel, a pearl of great price," a virtue rarely met with.

Abolitionists make a great noise about slavery, some of them, no doubt, conscientious and sincere; but there are many among them, should they remove to the South, that would in less than five years own a cotton farm or a sugar plantation well stocked with negroes. Facts have in many instances verified the truth of this assertion. Men have frequently emigrated from the free states to the South, professedly abolitionists, and after getting into one or two difficulties with the excitable Southerners, they would all at once throw off their garb of abolitionism, and then, they too, must have slaves. Perhaps they thought that a change of location justified a change of opinion; or, it may be, that they reasoned thus: poor creatures, they are in bondage, and why should they not as well belong to us as to any one else? We can treat them as well as any one. The Southern slaves, however, tell a different tale. They say that Northern men have no business with slaves, for the reason, that they are very hard masters. The negroes of the South have as little sympathy for the Yankees, as their pro-slavery masters.

I have said that we all are guilty; yes, England is guilty! America is guilty! The Northern states are guilty! The Southern states are guilty! There is guilt everywhere! We should therefore beware how we censure one another. Mother England furnished her American colonies with slaves, and pocketed the money, and now she tells us, that we have no right to that property which she forced on us, when we were a weak and defenceless people, and could not do otherwise than obey her commands. The eagle eyed, shrewd, and sagacious Yankees, ever alive to all that pertains to their own pecuniary interests, with that keen-witted penetration and over-reaching foresight, for which they are remarkable, soon made the discovery, that slave labor in a Northern latitude, and on a comparatively barren soil, must prove unproductive. Hence, they strike a bargain with their Southern neighbors. The Yankees say to the Southern planters, gentlemen, you can employ these slaves profitably in the cultivation of tobacco and cotton. Your climate and soil is adapted to slave labor, ours is not, take our slaves, and let us have in return, gold and silver. It will be a profitable investment on your part, and will relieve us of a species of property, which, to us, is unprofitable. The Southern planters accept their offer and purchase their slaves, and what next? The Yankees turn around and say to the Southern men, you have no right to hold these slaves as property. Kentucky and Tennessee might now, with equal propriety and consistency sell their slaves to the Texan planters, pocket the money, turn on their heels and say, why gentlemen, it is true that we sold you these slaves, and you have paid us for them; but you have no right to hold them in bondage. Refund our money, cry the Texan planters. If you have sold us property which we have no right to hold as property, refund our money? No, say the sturdy Kentuckian and the stalwart Tennessean, not we. Help yourselves the best way you can, we have got your money, and we shall hold on to it. We make no children's bargains, and thus the matter ends.

If slave labor had been profitable in the North, Northern men would have remained in possession of their slaves to the present day. No one, I suppose, doubts it, and it is a good and sufficient reason why they should be a little more modest in their denunciation of their Southern brethren. Slavery is perpetuated by selfishness. Northern men, to say the least, are as selfish as Southern men; and it would require nothing, but a change of location, to make them as oppressive task-masters. Where there is most selfishness, there we will find most oppression; provided, that surrounding circumstances are favorable. Most men, in this world, consult their own pecuniary interests. If they are enhanced by African slavery, African slaves they will have, provided they can get them; but if they cannot get African slaves, they will make slaves of unfortunate and ignorant individuals of their own color. It is the same dominant principle the world over. The Northern man with his leagues of land, surrounded by ignorant, indigent and impoverished families, is virtually a slaveholder. He gets all their labor, and what do they receive in return? A bare subsistence. Southern slaves get that. These tenants spend their lives in laboring for their landlords, and receive in return, barely a sufficiency of coarse food and coarse clothing, to keep soul and body together through a protracted and miserable existence; the condition of many of them being worse than that of a majority of Southern slaves. Most of operatives who live on their daily wages, do nothing more than earn their victuals and clothes, and slaves are generally as well clothed, and better fed than they are. It is clear to my mind, that a majority of slaves are better compensated for their labor, than the poorer class of people, North or South. I base this conclusion on the fact, that neither the one, nor the other, receive any thing more than their victuals and clothes, and the slave is better fed, and better clothed than the poor white man. This is neither a far-fetched conclusion, nor yet an exaggeration. It is literally true. I repeat, that the slaves of the South are generally better provided for, than the generality of the tenantry, North or South. Hence, the slave is better paid for his labor than the white man, under these circumstances, slaves are also exempt from those corroding cares, perplexities and anxieties, which embitter the lives of the poorer class of white people. He has but to finish his task, and eat and sleep; the cares of the family devolve on master and mistress. The storms of adversity, the losses and crosses incident to all families, pass over his humble hut. The poor white man has bread and meat to-day, but God only knows from whence it will come to-morrow. Not so with the slave, he knows well from whence his bread and meat is to come "for the morrow." Master is bound to make provision for him, and he feels no concern about the matter. "He takes no thought for the morrow." Well, but says one, the white man has liberty, poor as he may be. He can work to-day, and forbear to-morrow, if it suits his ease, convenience, or inclination. Very true, and the misfortune is, that he too often works to-day, and gets drunk to-morrow; or, otherwise, squanders away his time foolishly. Indigence and ignorance subject men to oppression in all countries, and under all circumstances, it matters not whether you call them slaves or freemen. There is oppression and injustice everywhere. It originates in the supreme selfishness of our natures—our self-love. It was the original design of Christianity to eradicate this principle from the human heart. "Thou shalt love thy neighbor as thyself." "Whatsoever ye would that men should do to you, do ye even so to them." This is the language of the author of our religion. The great apostle had direct reference to the selfishness of our hearts when he said, "the love of money is the root of all evil." While selfishness is the dominant principle of our hearts, we can neither love God, nor yet our neighbor. The Holy spirit can never enter our hearts, while this principle reigns supreme within. He has been trying to expel the monster from the hearts of the human family, for nearly two thousand years; but as yet he has accomplished his object but partially. He pleads for entrance, but too often pleads in vain. We must relinquish our self-love, before we can love God supremely, and our neighbor as ourselves.

Selfishness, self-love, or the love of money, as the apostle terms it, stands in the way of all that is noble, generous, and just, in our intercourse with our fellow creatures. It is "the root of all evil," all injustice, all oppression, all unrighteousness, all that mars our peace and happiness in this world, all tumults, all strife, all contention, all war, all blood-shed, all hatred, all misery in time, and all our woes to all eternity.

There are times when my heart sickens within me. I feel, I know that there is oppression and wrong in our world, and that millions of my fellow creatures are interested in perpetuating those wrongs. I know that wherever the human foot has trodden the soil, that might triumphs over right, that the strong oppress the weak, that the poor and dependent too often become the servants of the rich; that the man of quick discernment, too often overreaches and takes advantage of his simple, less gifted, and unsuspecting neighbor. That the master, the land-lord, those who are endowed with superior knowledge, those who are in possession of wealth, power, and influence, too often become oppressive, tyrannical and cruel to their inferiors, servants and dependants. I know that these evil exist, and that many believe that they would sustain damage by any attempt to mitigate, or remove them. Self-love, self-interest, the love of money, the love of ease, the love of wealth, splendor, and power, stand in the way of any reformation. Their prejudices, too, that have grown with their growth, and ripened with their years, must be removed. They moreover imagine that not only their self-interests, but their honor, their ease and convenience, their all—all that they hold dear in the world, will be endangered by any attempt to eradicate the evils alluded to. Will they, under these circumstances, listen to the calls of suffering humanity, the voice of reason, the laws of Divine revelation, and the stern dictates of conscience? Can we expect it, when so many interests are involved, when so many prejudices must be broken down, and old institutions rooted up, and a new order of things introduced? Can moral obligation, a sense of duty, the dictates of conscience, overcome that instinctive passion of the human soul, the love of gain? Oh! the love of money, that mighty leveller of power, the golden serpent that beguiles us to transgress the laws of God, to disregard the rights of man, and to burst asunder the common ties of humanity, which were designed in the wisdom and beneficence of the adorable Creator to bind us all together—the world, every member of the human family of all nations, kindred, and tongues, high and low, rich and poor, bond and free, into one common brotherhood. Will men ever reflect, that we are all brothers, descendants of the same earthly parent, children of the same heavenly father, having common interests, alike the subjects of joy and sorrow; that the author of our existence is no respecter of persons; and, finally, that we must all stand before a just and righteous Judge, and give an account of the deeds done in the body, "whether they be good or evil." These are solemn thoughts, and we look in vain for a correction of the evils under which the world groans, unless the minds of men can be disentangled from worldly pursuits, and can be impressed with their responsibility to the Author of their existence, and the obligation to each other. Here all our hopes must center, and to this end must all our efforts tend, if our object is the regeneration of the human race. Men must understand their true interests, their relations and obligations to each other, and their accountability to God, before they will "cease to do evil and learn to do well." If either the writer or the reader, expects to do anything in behalf of suffering humanity, he must never lose sight of the corruption of our natures, and the great fountain of error and misconception, self-love, as the source of all that mars the peace and happiness of the human family. And what is of paramount importance, we must bear in mind, that without Divine aid, we write in vain, we read in vain, that God alone can accomplish the great work, and that we are but instruments in his hands. We must then, with unwearied patience and diligence, do our duty, and leave the event to him who has all power in heaven and earth.



CHAPTER XIII.

The memorable words of our Saviour, "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind; and thy neighbor as thyself," comprise the whole duty of man. God requires nothing more of any man. He that loves God will yield a ready and cheerful obedience to all his commands; and he that loves his neighbor, cannot, under any circumstances, or in any condition of life, do his neighbor injustice or wrong. I have shown in the preceding Chapter, that all oppression, all injustice, that all the evils and calamities which befal the human family, originate in, or are perpetuated by our self-love. Selfishness, self-interest, or otherwise self-aggrandizement, is the mainspring of all our actions if we are devoid of love to God and man. This innate principle of our hearts, the love of money, the love of ease, wealth, power and fame, must be overcome before we can love God and our neighbor; or otherwise discharge those duties incumbent on us as Christians, good citizens, and philanthropists. While self-love or selfishness is the dominant principle in our hearts, we can be neither humane, just, nor generous in our intercourse with our fellow creatures. It is impossible. Under these circumstances we must and will invade their rights; provided that our interests are enhanced thereby. I have said that this innate principle of cupidity must be overcome before we can love God or our neighbor. The question present itself, how? By what means or agency? The gospel of our Lord and Saviour Jesus Christ was promulgated for this special purpose. By what agency? Through the pervading influence of the Holy Ghost shed abroad in our hearts, purifying our corrupt natures. To whom was this gospel committed? The church of Christ. We look then to the church of Christ for its promulgation, and an application of its principles. But some branches of the church are so corrupt that we can no longer look to them as the depositories of truth, righteousness and justice. Our Saviour sowed good seed, and the devil sowed tares; and the tares have grown and multiplied until they have nearly superseded the product of the good seed. But the difficulty does not stop here, for we find, at this time, multitudes who have crept into every branch of Christ's church, who give incontestible evidence that they are under the influence of the worst passions and propensities of the human heart. Who are devoid of every principle of the Christian religion. What is their object? What are the motives of such persons when they attach themselves to the different branches of Christ's church? Search your hearts ye whited sepulchers, and tell me what was your leading object when you became church members? Tell me, was it to serve God? No, for ye continue to serve the devil with more alacrity than formerly. Shall I hold you up, naked and deformed as ye are, or shall I forbear? The truth must be told, be the consequence what it may. It was not your intention when ye entered the pale of the church, to place yourselves in such a position as would enable you more effectually to serve either the Author of your existence, or the father of lies. You made a profession of religion in order to serve yourselves. You designed nothing more nor less than to make a profession of religion subserve your business, profession or avocation; or else, give you character and notoriety in the world. Here now is the principle of self-love, selfishness, self-aggrandizement, prompting men to attach themselves to the different branches of Christ's church.

The politician contemplated, no doubt, that by becoming a church member he would secure the suffrages and the influence of a large portion of the members of that church to which he attached himself. The merchant by the same manoeuvre, expected to sell more goods; and the physician was aware that it would afford him an excellent opportunity to brother and sister himself into a better practice. The lawyer expected to get large fees from avaricious and contentious church litigants. For church members will engage in lawsuits, the authority of John Wesley, and the still higher authority of St. Paul to the contrary, notwithstanding. The mechanic too, must have the patronage and influence of the church. Neighbor B., over the way, is a regular church member in good standing; and I must become one too, in order to compete with him in business. Dear me, says the farmer to his beloved spouse, don't you see that we are raising a large and promising family of children; and we must make them respectable. How, my dear, says the good lady; by dressing our daughters in silks, and our sons in broadcloth? No, no, says the close-fisted farmer, there is a cheaper and readier way to accomplish it; though I have no objection to seeing the children decently clothed. Have you not observed that all the respectable families in this neighborhood are Methodist, Presbyterians, or Baptists, (as the case may be,) and in order to become respectable, we too must go and join the church. These are the corrupt, the impure, the abominable motives, which too often lead men to attach themselves to churches; and these are the considerations which are too often presented to non-professors by ministers, as well as private members. I regret to say it—I blush while I record it: I have frequently seen professors of religion approach non-professors with all the sanctimoniousness which they could possibly assume, and abruptly address them in the following words: "Come, my friend, you must be religious; you must get religion and join the church." The poor sinner objected—difficulties interposed—he could not, at least at the present time; begs leave to be excused until a more convenient season. "Well, but—come my friend, you may find it greatly to your advantage. We are numerous, we are respectable, we are influential, we can aid you in your business, and elevate your character in society." This is no fancy sketch, I have seen it with my own eyes, and heard it with my own ears, a thousand times; and I beg those who honor this work with a perusal, to reflect for one moment, and I think that they can call to mind similar circumstances. I am loathe to wound the feelings of any one, but a practice so well calculated to corrupt the church of Christ, so contrary to the spirit of Christianity, must and shall be exposed. It is thus that men are frequently drawn into churches, by appeals to the worst passions and propensities that characterize the human heart. By appeals to their cupidity! their love of fame! their love of power! By touching the mainspring or the root of all evil—love of money! What can be expected of those on whom such unhallowed means are brought to bear? They were begotten by unrighteousness, "conceived in sin, and brought forth in iniquity." No wonder churches are corrupt.

It behoves us to inquire in what, this ungodly procedure, on the part of professors of the Christian religion, originates. It originates in an undue desire on the part of ministers and church members to strengthen their party. It is the same spirit that actuated the Pharisees of old, when our Saviour told them, "ye compass sea and land to make a proselyte;" and what then, after they had succeeded, why he is then "seven-fold more a child of hell than yourselves." No wonder, nothing else can be expected, when people are induced to attach themselves to churches from such impure motives. I never yet saw such extra efforts made to get some poor, indigent, ignorant, insignificant individual into a church. But if the man has wealth or influence we generally find all hands at the bellows.

There are a class of religionists in the world, and there are more or less of them among all denominations of Christians, who are never easy, never satisfied, never content, unless they are cramming their own peculiar notions down other people's throats. Their object is not to change men's hearts, but to change their opinions. They take up the New Testament and read Christ's sermon on the Mount; but they find nothing in it to answer their purpose. It is but an ordinary production in their estimation. They pass on through Matthew, Mark, Luke and John. How stale, how dull, how uninteresting these gospels, they are led to exclaim. They see but little beauty in the God-like teaching; or the inimitable example of Christ. His last agonies, his death on the cross is insufficient to move their callous hearts. But on they pass through the Acts of the Apostles, and the Epistle to the Romans; but, oh! stop, they have found it at last? Reader, what do you suppose that they have found? What were they in search of? Why some text of Scripture which seem to support their own peculiar notions on the subject of Baptism, Election, Predestination, the Final Perseverance of the saints, &c. The zeal of such persons to propagate their opinions is not more remarkable than the confident, dogmatic manner in which they express them. It is remarkable that professors of religion who are most ignorant and depraved, those who have embraced the grossest errors, are the most confident, arrogant and intolerant in their efforts to force their opinions on others. It may be set down as a maxim, that where there is most ignorance and error—that those whose creeds contain the least truth, are under all circumstances the most forward to engage in controversy with others.

Truth is quiet—error is noisy and boisterous; truth is meek—error is proud and self-sufficient; truth is modest—error is bold and forward; truth is diffident—error is confident and assuming; truth is resigned to the will of God—error is self-willed. To arrive at the truth is not the design of such persons. It is not their eternal interests, nor those of their fellow creatures that stimulate them to effort. They read the Scriptures, not as honest inquirers after truth, but with a view of finding something that will give support to some preconceived opinion, doctrine, creed or ceremony. That will give support to some abstruse doctrine, form or ceremony, which has no direct reference, whatever, to their eternal interests, nor to their duty and obligations to their Creator, nor yet to their fellow creatures. Their motives and intentions are dishonest, their professions insincere and hypocritical, and it is not in the power of their bigoted and corrupt minds to comprehend, "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report."



CONTENTS.

INTRODUCTION.—SECTION I.

Abolition editors. Their statements false,

Letter writers travel South—Misrepresentations,

Northern men mislead by abolition papers, and Uncle Tom's Cabin,

Sectional hatred is engendered thereby, and the Union endangered. Slavery agitation has retarded emancipation, riveted the chains of slavery, and inflicted injury on masters and servants,

The revolutionary designs and tendencies of abolitionism,

The Union based on the slavery compromise,

Those who invade the rights of the South, are guilty of not only a civil, but also of a moral trespass. The primitive church was subordinate to the civil authorities. Language of Christ and his Apostles,

Contrast between Christ and his Apostles, and the apostles of modern reform,

SECTION II.

Is universal emancipation safe or practicable? What would be the consequences?

Idleness, vagrancy and crime, the fruits of emancipation,

There is not a free negro in the limits of the United States,

Universal prejudice against the African race. The African no where allowed the ordinary privileges of the white man,

Free negroes of Baltimore—their appeal to the people of the United States. Judge Blackford. Dr. Miller,

Slavery agitation of foreign origin. Slavery not extinct in the British dominions. The English poor,

White slavery and negro slavery,

The condition of African slaves in the United States better than the mass of European laborers. Slavery exists in every part of the British dominions,

British Asiatic Journal. Dr. Bowering. Duke of Wellington. Sir Robert Peel and the London Times,

Madame Stowe has caricatured, slandered and misrepresented her country, to please the English people. She is invited to England.

Reflections. The wreck of nations. Cardinal virtues. Bigotry and fanaticism. Advice to ladies,

SECTION III.

Declaration of an English nobleman. Destruction of the government of the United States, by the Sovereigns of Europe. Their allies, aiders and abettors in the United States. Uncle Tom's Cabin. Mrs. Stowe in England,

Isms and Schisms. Tomism in England and America,

England a nation of murderers, thieves, and robbers. Their hypocrisy,

Mrs. Stowe in England. Their object in fanning the flame of discord among us,

John Bull. Mrs. Stowe and her coadjutors. Graham's Magazine,

SECTION IV.

Popularity of Uncle Tom's Cabin in England and America. Its designs, tendencies, injustice, falsehood, &c.

The Bible. Cupidity and hypocrisy,

The "inward man." Self deception,

Mrs. Stowe's object in writing her book,

Its reception. The conclusion of the whole matter. Yankee ingenuity. Hypocrisy,

"Gain is godliness," and their pretended godliness is all for gain. English emissaries and abolition editors. Motives that prompt the abolition party to action. Sympathy for the African race a mere pretense, or affectation of superior sanctity,

Every man is conscious that he ought to be a Christian, therefore every man wishes to be esteemed such. Affected piety. Bible Christianity,

England's inconsistency. John Bull a bigoted, meddlesome old hypocrite. "Charity begins at home." Treatment of free negroes North, by abolitionists,

SECTION V.

Harsh epithets applied to Southern slaveholders by abolitionists,

The Sacred Record. God alone was competent to decide what was best for masters and servants, individuals and nations. Every departure from the Sacred Oracles is practical infidelity,

The Bible alone is a safe and sure guide. Nothing can mitigate the evils of slavery, but a rigid observance of its precepts on the part of masters and servants,

The African derives no benefit from emancipation if he remain among us. Mrs. Stowe would have us substitute greater evils for lesser—"out of the frying pan into the fire." She has told a wondrous story,

Uncle Tom's Cabin. Free negroes' tales. Negro novels, village gossip, busy-bodies, idlers, loafers and liars,

Slavery is not an evil under all circumstances. It would have proved a blessing to the slaves, if masters and servants had complied with the requisitions of the Bible. None so much to blame as abolitionists. The condition of an individual may be such, that he is fit for nothing but a slave,

The evil consists in the incompetence of the individual, and not in that condition or station in life, to which his incompetency subjects him. Hence, the evils of slavery have their origin in its abuses,

The African in his native state. Negroes transported to the United States. Slavery in Africa. Captives taken in war. Cruelty of negro overseers. Ignorant men hard masters. African masters,

One portion of the African race are slaves to another—the larger portion slaves. American and African slavery,

The slaves of the South have superior religions advantages. Southern clergy,

SECTION VI.

Is it the duty of American slaveholders to liberate their slaves? The consequences of universal emancipation,

Crime committed by free negroes. Negro convicts, North. Prison system. Pauper expenditures. Crime among free negroes, North and South, contrasted,

The religious condition of the African race, North and South, contrasted. Why is it, that the free blacks, North, derive so little benefit from the Christian ministry?

The argument mainly relied on, to prove the sinfulness of American slavery. Every institution subject to abuse,

White and black concubines. Illegitimate children,

CHAPTER I.

Which side of the question are you on, Sir?

Ultraists North and South. Writers who disseminate erroneous views. Uncle Tom's Cabin a work of that class,

The Author of our existence made us to differ mentally and physically,

We all look through different glasses, some view objects through a microscope—exaggeration is their forte. Their minds were cast in a fictitious mould,

It is a dire calamity that this class of writers have taken hold of the subject of slavery,

Slavery an evil—but what shall we do with it? Sympathy for the African race, the object of Mrs. Stowe's book—right and proper, if properly directed, but blindfold sympathy not likely to result in any good,

Slaves of the South proper objects of sympathy—so are their masters. Uncle Tom's Cabin, a gross misrepresentation,

Is it right for Mrs. Stowe to present slaveholders, en masse, to the whole civilized world, as a set of hell-deserving barbarians?

No good can result from misrepresentation. "The wrath of man worketh not the righteousness of God." Mrs. Stowe may inculcate resistance to the laws of her country, but so did not Christ and his Apostles,

What atrocious crimes have been perpetrated in the name of liberty! "Show me the company you keep, and I will tell you who you are,"

Are there no laws to protect slaves? The Southern slave is not amenable to the civil laws for his conduct, except in a qualified sense,

The punishment of slaves is much more lenient than the punishment of white men for similar crimes. Transportation of slaves for crime,

Ah! don't touch my purse! Your sympathies never leak out in that way. Slaveholders called murderers, &c.,

White and black slavery. Hunger and cold are hard masters—worse than Southern slaveholders. Condition of free negroes, North. Universal prejudice against negroes—their freedom but nominal, &c.

CHAPTER II.

The improbability of Mrs. Stowe's tale. Those who receive their impressions of Southern slavery from abolition papers, are incapable of expressing correct opinions on the subject,

Anecdote of a lawyer. Abolition editors,

Wonders and humbugs. Jo. Smith's Bible. Uncle Tom's Cabin and Spiritual Rappers. Mrs. Stowe's narrative untrue. Her story of Uncle Tom, &c. The improbability of her tale,

Eliza and her child. Maid servants in the South,

Southern men and their wives. Eliza flees precipitately across the river on floating fragments of ice,

Mrs. Stowe has calumniated her country. The moral influence of the great American Republic is destroyed,

Clerical knaves and fools. N. England infidelity,

My country is my pride, my country is my boast, my country is my all. We listen with pleasure to a recital of the vices of our neighbors,

CHAPTER III.

Abolition excitement in the North, thirty-five years ago. Discussion, public sentiment, and treatment of Southern slaves, previous to that time,

The effects of anti-slavery excitement in the North, on the South. Discussion cut off—the enactment of rigid laws, &c. Benjamin Lundy,

Why was it, that the abolition excitement in the North produced such a panic in the South? Shocking doctrines and incendiary publications,

Who was it that crashed in embryo the reform that was in progress thirty-five years ago? Henry Clay's Letter,

A legitimate conclusion. The object of abolitionists, dissolution of the Union, civil war, &c.

The tendency and spirit of abolitionism. A confederacy, North and South,

The whig and the democratic parties,

Col. Benton and Gen. Cass. Parties and party spirit,

Hale, Julian and Giddings. Ambition. A summary of my leading objections to abolitionism,

Negro stealing a virtue. Detroit Free Press,

Tom Corwin and the abolitionists,

CHAPTER IV.

Would the condition of the slaves in the United States be ameliorated by emancipation, under existing circumstances?

Historical facts. Manumitted slaves. Vice among slaves and free negroes—contrast,

The condition of Southern slaves made worse by emancipation. Under no circumstances can the white man and the African meet on terms of equality,

Nature has imposed an impassable barrier between the two races,

Physical conformation and mental characteristics. Indolence and poverty of the African race,

Universal emancipation—effects and consequences,

CHAPTER V.

Evils of slavery. Is the happiness of individuals under all circumstances diminished, by depriving them of liberty?

The demoralizing influence of slavery,

The liberality of Southern people,

Northern and Southern peculiarities. Slander and seduction,

Vices, North and South. Slave labor unproductive—the reason why?

CHAPTER VI.

The evils of slavery continued. The poorer class of whites, South,

The higher and lower classes, North and South. Politeness of Southern gentlemen,

Anecdotes,

The slave and his master. Slaves content and happy,

Why is it, that the African race are happy, in a state of servitude?

An old infidel and his slave,

CHAPTER VII.

The evils of slavery continued. Agitation and sectional hatred. God save the Union,

Ambitions demagogues. Dangers of agitation,

Is there no remedy? Difficulties. The course of the Worth toward the South should be kind and conciliatory,

The schemes of abolitionists potent for evil. By what means can slavery be abolished?

Colonization. Kindness and conciliation,

Territory should be set apart for free blacks,

Aversion of slaves to a removal to Africa,

CHAPTER VIII.

The holding of slaves not sinful under all circumstances—Curse denounced on Ham, &c., &c.

CHAPTER IX.

Slavery under the Mosaic Dispensation—Christ and his Apostles,

CHAPTER X.

Paul,—Philemon,—and Onesimus. Solemn thoughts,

CHAPTER XI.

The respective duties of masters and servants, &c.

CHAPTER XII.

Demagogues—Disorganizes—Abolitionists, &c.

CHAPTER XIII.

The love of God—Self-love—Truth and error,

THE END