CHAPTER IV.THE ERRORS OF THE QUARTERLY ANTI-SLAVERY MAGAZINE, FOR APRIL, 1837, RESPECTING THE SCRIPTURAL WORDS"Servant"—"Property"—"Buy,"&C., BRIEFLY NOTICED.

The attention of Abolitionists is directed solely to the removal of the effect—for slavery is only the effect of the AfricanSlave-trade. Now if there never had beenslave-trade, there would be now noslavery: and this cause—the slave-trade, still exists.One hundred thousandAfricans are annually torn away by the hand of violence from their native land; and of this number, ere they reach their destination,SIXTY THOUSANDdie of hard and cruel treatment. Yet to all this Abolitionists pay no attention,—they weep and wail over, and preach and brawl about, the people of colour in these States, nine-tenths of whom are slaves only inname, and who are far better off, far happier, far more contented—far better provided for, than nine-tenths of the white labouring population of civilized Europe.

The ingenuity of Abolitionists, I am aware, will readily find for them a plausible answer to this charge: they will reply, oh if we stop slavery here—if we break up the system in our States, if there be no market to which the slave-trader can bring his slaves, the African traffic will soon cease. Admitted, if the little "IF," which always professes to accomplish great things, could work miracles. But pray, would breaking up the slave-trade in these States, break up the market elsewhere? Certainly not! For those 100,000 slaves now annually exported from Africa, are not brought here; but to the Brazils, Havanna, &c. &c.

A short quotation from "the Plea for Africa" will furnish the reader with still more extensive views of the horrors of theSLAVE-TRADE, to which Abolitionists, with all their philanthropy, pay no attention.

"Mr. Clarkson divides the slaves into seven classes. The most considerable class consists of kidnapped, or stolen Africans. In obtaining these, every species of injustice, treachery and cruelty are resorted to. This class, Mr. C. supposes, embraces one half of the whole number transported from Africa. The second class consists of those whose villages are set on fire and depopulated in the darkness of night, for the purpose of obtaining a portion of their inhabitants. The third class consists of those who have been convicted of crimes. The fourth, of prisoners in wars that originate from common causes, or in wars made solely for the purpose of procuring captives for slaves. The fifth, such as are slaves by birth. The sixth and seventh, such as have surrendered their liberty by reason of debt, or by other imprudences, which last, however, are comparatively few in number."They are sometimes brought a distanceof a thousand miles; marched over land in droves, or caufles as they are called, secured from running away, by pieces of wood which yoke them together by the neck, two and two, or by other pieces fastened with staples to their arms."Some are carried to what are called slave-factories; others immediately to the shore, and conveyed in boats to the different ships whose captains have captured or purchased them. The men are confined on board the ship, two and two together, either by the neck, leg, or arm, with fetters of iron; and are put into apartments, the men occupying the forepart, the women the afterpart, and the children the middle. The tops of these apartments are grated for the admission of light and for ventilation when the weather is suitable for the grates to be uncovered, and are about three feet three inches in height, just sufficient space being allotted to each individual to sit in one posture, the whole stowed away like so much lumber."It is said that many of them whilst the ships are waiting for their full lading, and whilst they are near their native shore which they are no more to set foot upon for ever, have been so depressed, and overwhelmed with such unsupportable distress, that they have been induced to die by their own hands.Others have become deranged and perfect maniacs, or have pined away and died with despairing, broken hearts."In the day-time, in fair weather, they are sometimes brought on deck. They are then placed in long rows on each side of the ship, two and two together. As they are brought up from their apartments, a long chain is passed through the shackles of each couple, successively, and thus the whole row is fastened down to the deck. In this situation, they receive their food. After their coarse and meagre meal, a drum is beaten by one of the sailors, and at its sound the Negroes are all required to exercise, for their health, jumping in their chains as high as their fetters will let them; and if any refuse to exercise in this way, they are whipped until they comply. This jumping, the slave-merchants call "dancing.""The middle passage is the whole from the time the ship weighs anchor until she arrives at her destined port. On the passage, the situation of the slaves is, indeed, doubly deplorable, especially if the ship have a long passage, and is very full. A full-grown person is allowed, in the most commodious slave-ships, but sixteen inches in width, three feet three inches in height, and five feet eight inches in length.They lie in one crowded mass on the bare planks, and by the constant motion of the ship, are often chafed until their bones are almost bare, and their limbs covered with bruises and sores.The heat is often so great, and the air they breathe so poisoned with pestilence by the feverish exhalations of the suffering multitude, that nature can no longer sustain itself. It is no uncommon occurrence, to find, on each successive morning, some who have died during the night, in consequence of their suffering and confined situation. A large proportion of those who are shipped, die before they have crossed the ocean. Many also die soon after completing the voyage, from what is called "the seasoning;" that is, in becoming acclimated in the country to which they are carried."It is said that when the slave-holders first visited the western coast of Africa, the country was most delightful. The coast was covered with villages, or thickly settled towns, which swarmed with inhabitants. Simple in their manners, amiable in their dispositions, in quiet enjoyment of the profuse bounties of nature, they are represented as exceeding happy."They were a comparatively innocent, unoffending, contented, happy race. It was not until slave-dealers introduced amongthem every thing that could please the fancy and awaken the cupidity of uncivilized men, that they were at all prone to interfere with each other's happiness. By the more than brutal cruelty of white men, quarrels were fomented, tribe was set against tribe, and each supplied with the means of mutual destruction."

"They are sometimes brought a distanceof a thousand miles; marched over land in droves, or caufles as they are called, secured from running away, by pieces of wood which yoke them together by the neck, two and two, or by other pieces fastened with staples to their arms.

"Some are carried to what are called slave-factories; others immediately to the shore, and conveyed in boats to the different ships whose captains have captured or purchased them. The men are confined on board the ship, two and two together, either by the neck, leg, or arm, with fetters of iron; and are put into apartments, the men occupying the forepart, the women the afterpart, and the children the middle. The tops of these apartments are grated for the admission of light and for ventilation when the weather is suitable for the grates to be uncovered, and are about three feet three inches in height, just sufficient space being allotted to each individual to sit in one posture, the whole stowed away like so much lumber.

"It is said that many of them whilst the ships are waiting for their full lading, and whilst they are near their native shore which they are no more to set foot upon for ever, have been so depressed, and overwhelmed with such unsupportable distress, that they have been induced to die by their own hands.Others have become deranged and perfect maniacs, or have pined away and died with despairing, broken hearts.

"In the day-time, in fair weather, they are sometimes brought on deck. They are then placed in long rows on each side of the ship, two and two together. As they are brought up from their apartments, a long chain is passed through the shackles of each couple, successively, and thus the whole row is fastened down to the deck. In this situation, they receive their food. After their coarse and meagre meal, a drum is beaten by one of the sailors, and at its sound the Negroes are all required to exercise, for their health, jumping in their chains as high as their fetters will let them; and if any refuse to exercise in this way, they are whipped until they comply. This jumping, the slave-merchants call "dancing."

"The middle passage is the whole from the time the ship weighs anchor until she arrives at her destined port. On the passage, the situation of the slaves is, indeed, doubly deplorable, especially if the ship have a long passage, and is very full. A full-grown person is allowed, in the most commodious slave-ships, but sixteen inches in width, three feet three inches in height, and five feet eight inches in length.They lie in one crowded mass on the bare planks, and by the constant motion of the ship, are often chafed until their bones are almost bare, and their limbs covered with bruises and sores.The heat is often so great, and the air they breathe so poisoned with pestilence by the feverish exhalations of the suffering multitude, that nature can no longer sustain itself. It is no uncommon occurrence, to find, on each successive morning, some who have died during the night, in consequence of their suffering and confined situation. A large proportion of those who are shipped, die before they have crossed the ocean. Many also die soon after completing the voyage, from what is called "the seasoning;" that is, in becoming acclimated in the country to which they are carried.

"It is said that when the slave-holders first visited the western coast of Africa, the country was most delightful. The coast was covered with villages, or thickly settled towns, which swarmed with inhabitants. Simple in their manners, amiable in their dispositions, in quiet enjoyment of the profuse bounties of nature, they are represented as exceeding happy.

"They were a comparatively innocent, unoffending, contented, happy race. It was not until slave-dealers introduced amongthem every thing that could please the fancy and awaken the cupidity of uncivilized men, that they were at all prone to interfere with each other's happiness. By the more than brutal cruelty of white men, quarrels were fomented, tribe was set against tribe, and each supplied with the means of mutual destruction."

"Then what is man? And what man, seeing this,And having human feelings, does not blush,And hang his head, to think himself a man?"

"Then what is man? And what man, seeing this,

And having human feelings, does not blush,

And hang his head, to think himself a man?"

Besides all this, recollect that there are aboutFIFTY MILLIONSof Africans left exposed to the debasing influence of this hellish practice. And if the Colonization Society did nothing more than stop or check this torrent of infernal iniquity, it ought to render its friends and advocates immortal, and make those blush (if blush they could) who vilify and slander them.

There is no argument more frequently used by Abolitionists than that the Scriptures prohibit the purchase, or sale of men, or holding any man as property—and as the above Magazine has no doubt contributed much, by the talent, learning, andingenuity, (I don't like to say sophistry) of its editor (Mr. Elizur Wright, jun.,) to build up this most preposterous assertion, I shall take leave to investigate a few of the arguments adopted therein.

There is a great difference between a man goingto the Bible to find sanction for an opinion which he hasalreadyformed, and a man going to the Bible, for its opinion. The one first forms his own ideas of things, of what is, and what is not, right or wrong, and then goes to the Scriptures to sanction or corroborate those ideas; the other forms no opinion whatever, until he searches the sacred oracles of truth to ascertain whattheysay on the subject.

Now it appears to me evident that the editor of this periodical acted on the former principle—he first came to the conclusion, that "to own," "to buy," or "to sell," a human being, was wrong and unscriptural; and then went to the Bible tomakeit prove that his opinions were correct. And so far has he been carried away with his preconceived opinions, and so much did he labour under the "spell" of Abolitionism, that he frequently confounds the act of purchasing a man, with the act of stealing a man! using synonymously the terms "purchasing" and "stealing!" Thus when he attempts to prove that purchasing a man is unscriptural, and that all slave-holders ought to be put to death, he refers to the twenty-first chapter of Exodus and sixteenth verse! (See said Magazine, page 247-249). But how does this read, "He thatSTEALETHa man, and selleth him, or if he be found in his hand, he shall surely be put to death." It doesnotread, "he that stealeth,ORselleth:" no, no! the whole and only crime condemned here was, "STEALINGthe man;" but retaining or not retaining him, or selling him, did not exculpate the thief!

This is one of the most unhappy passages in the whole Bible, the Abolitionists could have selected: for while it incontrovertibly sanctions "selling men," by making "the selling" no excuse for "the stealing," itcondemnsto deaththe African traders, for their conduct, and the American Abolitionists, for theirs.[45:A]

The editor builds nearly the whole of his arguments, which occupy 126 pages, onTWO ERRONEOUS PRINCIPLES—which principles, if I prove to be really erroneous, I need not wade through his numerous conclusions to show the fallacy of each and every one of them; "for every argument built upon a false position necessarily ends in an absurd conclusion."

The two principles or pillars of his edifice are, 1st. That as the same word (both in Hebrew and in Greek) signifies both slave and servant, and as every slave is a servant, therefore, every servant, is a slave! This species of logic reminds me of the syllogism, that, "as, every man is an animal, and a horse is an animal,therefore, every manisa horse!" Is it necessary to spend time in exhibiting the folly and fallaciousness of this first principle? A child would laugh at it; yet this work is held up by Abolitionists, as of almost equal authority with the Bible itself!

One or two conclusions drawn from this first principle will, no doubt, be gratifying to the reader. In page 220, the editor proceeds thus:

"To keep the South in good spirits, we must believe not only that Abraham kept slaves, but that ourblessed Saviour was a slave-holder! Of courseheaven must be, on a larger scale, like one of those establishments which line the shores of the Mississippi. When they find a text which recognisesmastersorservants, they consider it triumphant."First.It will prove that every country in Christendom is aslave region. On every farm in Great Britain there areservants. Every statute and every instrument of writing which obligestenants, andkeepers of cattle, &c., calls themservants, and their landlord or employer master. Is Great Britain a slave region? And in our own country every white apprentice is, in his indenture, called aservant. Is he a slave?"Second.It will prove that slavery is theonlykind of servitude which the Scriptures approve. At one "fell swoop," it would unchurch the professors at Princeton, and every master and servant in our free states. If the termservant, of itself, and necessarily, signifies aslave, it follows not only thatthe kingdom of God has always been like the kingdom of the devil, in regard to servitude and personal rights, but that voluntary and requited servitude is a modern innovation, for which there is neither precedent nor example in Holy Writ; and therefore it is at least doubtfulwhether a voluntary servant, and the master who pays him wages, ought to be received into the Church! For if inspired men always passed them by unnoticed—if those whom they instruct and recognise as believers were slaves and slavemasters exclusively, where shall we find example for admitting the voluntary servant and his master, till they qualify themselves by slavery? Thus the assumption in question leads to the conclusion, not that God tolerated slavery,but that he tolerated nothing else."!!!

"First.It will prove that every country in Christendom is aslave region. On every farm in Great Britain there areservants. Every statute and every instrument of writing which obligestenants, andkeepers of cattle, &c., calls themservants, and their landlord or employer master. Is Great Britain a slave region? And in our own country every white apprentice is, in his indenture, called aservant. Is he a slave?

"Second.It will prove that slavery is theonlykind of servitude which the Scriptures approve. At one "fell swoop," it would unchurch the professors at Princeton, and every master and servant in our free states. If the termservant, of itself, and necessarily, signifies aslave, it follows not only thatthe kingdom of God has always been like the kingdom of the devil, in regard to servitude and personal rights, but that voluntary and requited servitude is a modern innovation, for which there is neither precedent nor example in Holy Writ; and therefore it is at least doubtfulwhether a voluntary servant, and the master who pays him wages, ought to be received into the Church! For if inspired men always passed them by unnoticed—if those whom they instruct and recognise as believers were slaves and slavemasters exclusively, where shall we find example for admitting the voluntary servant and his master, till they qualify themselves by slavery? Thus the assumption in question leads to the conclusion, not that God tolerated slavery,but that he tolerated nothing else."!!!

The above paragraph furnishes an admirable specimen of the species ofreasoningby which Abolitionists aredeluded!

The second principle, upon which the Editor builds his arguments, is that as the original word which signifies "to buy" sometimes signifies something else, therefore itneversignifies what we mean bybuyingorpurchasing! I am really astonished at this gentleman's forgetfulness, for to nothing else do I wish to attribute his reasoning on this subject. He will therefore pardon me inremindinghim that just in proportion to the poverty of any language, does each word in that language represent numerous ideas; in which case the real meaning intended by the writer can beascertained, to a certainty, only by the concomitant circumstances, or adjoining expressions. If in our own language, which is so rich, we have numerous words, each representing many distinct ideas, is it at all surprising that such should be the case in ancient tongues? This, the Editor knows far better, in all probability, than myself; and is also aware that preconceived theories not only putnewideas into our heads, but oftentimes eliminate correct ones! Now when we hear of an article being bought "with money," these two last words put, beyond all possibility of doubt, and beyond all the possibility of sophistry, the nature of the meaning of the word "bought"—viz. "To acquire the property, right, or title, to any thing, by paying a consideration, or an equivalent—to purchase; to acquire by paying a price," &c. [See Webster's American Dictionary]. The various passages of Scripture quoted by the Editor in page 259, in no way whatever militate against the meaning of the word "buy."

Now the following simple questions may be put: 1st. Did God in any one passage in the whole Bible forbid or prohibit thepurchaseof men? Not in a single instance! 2d. Did God ever give directions respecting the purchase of men, and the treatment of men so purchased? He unquestionably did. [See Gen. xvii. 13, 27. Exodus xxi. 2-7, 26, 27.] 3d. Did God recognize such as were thus purchased with money, as thepropertyof their masters? Most undoubtedly. [See Exod. xx. 17. xxi. 20, 21, where the servant is actually denominated, "HIS MONEY!"]

Having now proved the erroneousness of the two principles upon which the Editor of this Magazine built his arguments; and having demolished the two pillars which supported his whole edifice, thearguments and the edifice necessarily coming to naught, I shall end this chapter with a few remarks on a text of Scripture which Abolitionists adduce as a justification for encouraging, sheltering, and retaining, those who run away from their legal masters. This text is to be found in Deut. xxiii. 15, and reads thus, "Thou shalt not deliver unto his master the servant which is escaped from his master unto thee. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him." Did this verse stand totally unconnected with any other portion of the Scriptures; were it even completely isolated, I could not dare, in common justice, give it that interpretation which would render it in direct opposition to the whole tenor of Scripture; and which Abolitionists do, in order to shelter themselves from the condemnation justly attached to their principles. No marvel that there are thousands of men in the land who consider the Bible a mass of contradictions, when those who profess to believe in its Divine origin thusmakeit, to promote their own views, contradict itself. Compare the meaning attached to this passage by Abolitionists, with the first column on page 33 in this treatise, and then see if such meaning is not as directly opposed to the spirit and letter of the passages of Scripture contained in that column, as any two things possibly can be!

But we need only look at the passage alluded to, as it stands in the Bible, to see at once the true meaning of it; and that it, no more sanctions or authorises the conduct of Abolitionists, than the command of God to the Jews to extirpate the inhabitants of Canaan, authorises the Abolitionists to extirpate our Southernbrethren! Much of this chapter (Deut. xxiii.) is taken up with directions to the Jews respecting their future conduct towards their heathen neighbours, the Ammonite, Moabite, &c.,from whom, ("THINE ENEMIES,") if a servant escape, thou shalt not deliver him back. This command, be it observed, is not toindividuals, but to theJewish nation, which the sixteenth verse fully proves: for therein we find directions given, that the servant escaped from those heathen nations, may be permitted to dwellamongthe Jews, and in whatever place he chooses. This could not, in the nature of things, be a command to one Jewish master, in respect to the treatment of a slave that had escaped from another Jewish master: the one expression "he may dwellamongyou" (v. 16.) ends all dispute on this subject. The Abolitionists must now for ever more search for some other passage of Scripture, to contradict that which directs us to "do unto others as we would he done by!"

One of the peculiar features in the practice of Abolition champions, is to discredit every statement proceeding from all others, except from themselves: and in this respect they resemble very much, as I stated in the preceding part of this pamphlet, the champions of Infidelity! If there be, therefore, any truth in the common adage, that "none are so suspicious as thosewho are conscious that their own statements ought not to be credited," there can be no difficulty in accounting for the unbelief of those gentlemen.

No one pretends to deny that there are in the South,somecruel, irreligious—inhuman—slave-holders—and who will have the hardihood to deny that there are also in the North,thousandsof cruel, irreligious and inhuman, masters, husbands, and fathers! Would the latter fact be a justifiable reason for brandingallthe masters, husbands, and fathers, in the North, as a set of cruel, irreligious, inhuman monsters? Ah, but says the Abolitionist, they do not use the lash in the North.—Don't they? If not, it is only because many prefer the cudgel, which they use liberally on the head, back, and limbs of their unfortunatewhiteslaves! How many think you (in this religious city of Philadelphia) white masters, and white husbands, and white fathers, are annually bound over or punished for cruelty to theirwhiteapprentices—white wives—and white children? And how many more are they, whose barbarity never comes to light, or whose wealth shelters them? Methinks the effects of the cruelty of a husband or of a father, would be just as sore on the back or head of a wife, or of a child, as if they were the effects of the cruelty of a slave-holder: a rose smells as sweet by any other name! You reply they cannotsellthem here; I answer, it would be far to the advantage of many if they could.

But now to the matter of this chapter: it is constantly published and circulated by Abolitionists that so hard-hearted, brutal, and inhuman are all the slave-holders in the South, that they all desire slavery, are all inimical to freedom, and revel in their iniquity. So far from this being the case, I reply that the vastmajority of them, regret the necessity of holding slaves—are anxious to have them emancipated, and would hail with delight any plan by means of which they could emancipate them, with safety to themselves, and with safety to their slaves. Let us hear the testimony of a few of them on the subject, recollecting that according to the principles of common justice, as established in all civilized nations,it is not lawful to consider a man unworthy of credit till he is first proved to be a liar.

Patrick Henry says,—

"I repeat it again, that it would rejoice my very soul thatevery oneof my fellow beings wasemancipated. As we ought with gratitude to admire that decree of heaven which has numbered us among thefree, we ought tolament and deplorethe necessity of holding our fellow men in bondage."—Debates in Virginia Convention.

Zachariah Johnson says,—

"Slavery has been the foundation of that impiety and dissipation which have been so much disseminated among our countrymen. If it weretotally abolished, it would do much good."Ibid.

Judge Tucker says,—

"The introduction of slavery into this country, is, at this day, considered among itsgreatest misfortunes." And in 1803, he said, after pronouncing slavery to be "a calamity, a reproach, and a curse,"—"those who wish to postpone emancipation, do not reflect that every day renders the task more arduous to be performed."

General Harper says,—

"It tends, and may powerfully tend, to rid us gradually andentirelyin the United States,of slaves and slavery, a greatmoral and political evil, of increasing virulence and extent, from which much mischief is now felt, and very great calamity in future, is justly apprehended. It speaks not only to our understandings, but to our senses; and however it may be deridedby some, or overlooked by others, who have not the ability or time, or do not give themselves the trouble to reflect on, and estimate properly, the force and extent of those great moral and physical causes, which prepare gradually, and at length bring forth the most terrible convulsions in civil society; it will not be viewed without deep and awful apprehensions by any who shall bring sound minds, and some share of political knowledge and sagacity, to the serious consideration of the subject. Such persons will give their most serious attention to any proposition which has for its object, the eradication of this terrible mischief lurking in our vitals."—Letter on Colonization Society.

Darby says,—

"Copying from Montesquieu, and not from observation of nature, climate has been called upon to account for stains on the human character, imprinted by the hand of political mistake. No country where negro slavery is established, but must bear, in part, the wounds inflicted on nature and justice. Without pursuing a train of metaphysical reasoning, we may at once draw this induction, that if slavery, like pain, is one of the laws of existence, the latter does not more certainly produce physical weakness, debility, and death, than does the former lessen the purity of virtue in the human breast."—History of Louisiana.

M'Call says,—

"It is shocking to human nature, that any race of mankind, and their posterity, should be sentenced to perpetual slavery."History of Georgia.

General Mercer says,—

"For, although it is believed, and is, indeed, too obvious to require proof, that the colonization of the free people of colour alone, would not only tend to civilize Africa; to abolish the slave-trade; and greatly to advance their own happiness; but to promote that also of the other classes of society, the proprietors and slaves; yet the hope of the gradual and utter abolition of slavery, in a manner consistent with the rights, interests, and happiness of society, ought never to be abandoned."—Report to Colonization Society.

F. S. Key, Esq. says,—

"I hope I may be excused, if I add, that the subject which engages us, is one in which it is our right to act—as much our right to act, as it is the right of those who differ from us not to act. If we believe in the existence of a great moral and political evil amongst us, and that duty, honour, and interest, call upon us to prepare the way for its removal, we must act. All that can be required of us, is, that we act discreetly," &c.—Speech before Colonization Society.

Mr. Clay says,—

"If they would repress all tendencies towards liberty and ultimate emancipation, they must do more than put down the benevolent efforts of this society. They must penetrate the human soul, and eradicate the light of reason, and the love of liberty.Our friends, who are cursed with this greatest of human evils, (slavery,) deserve our kindest attention and consideration. Their property and safety are both involved."—Speech before Colonization Society.

William H. Fitzhugh, Esq. says,—

"Slavery, in its mildest form, is an evil of the darkest character. Cruel and unnatural in its origin, no plea can be urged in justification of its continuance, but the plea of necessity; not that necessity which arises from our habits, our prejudices, or our wants; but the necessity which requires us to submit to existing evils, rather than substitute, by their removal, others of a more serious and destructive character. There is no riveted attachment to slavery, prevailing extensively, in any portion of our country. Its injurious effects on our habits, our morals, our individual wealth, and more especially on our national strength and prosperity, are universally felt, and almost universally acknowledged."

Mr. Levasseur says,—

"Happily, there is no part of the civilized world, in which it is necessary to discuss the justice or injustice of the principle of negro slavery; at the present day, every sane man agrees that it is a monstrosity, and it would be altogether inaccurate,to suppose that there are in the United States, more than elsewhere, individuals sufficiently senseless to seek to defend it, either by their writings or conversation. For myself, who have traversed the twenty-four states of the Union, and in the course of a year have had more than one opportunity of hearing long and keen discussions upon this subject, I declare that I never have found but a single person, who seriously defended this principle. This was a young man, whose head, sufficiently imperfect in its organization, was filled with confused and ridiculous notions relative to Roman History; and appeared to be completely ignorant of the history of his own country. It would be waste of time, to repeat here, his crude and ignorant tirade."

These are the sentiments ofMEN OF EMINENT TALENTS, CITIZENS OF THE SOUTH, AND SLAVE-HOLDERS!

Lastly, the Southern Reporter says,—

"Theconscientiousslave-holder deserves a larger share of the sympathy of those who have sympathy to spare, than any other class of men, not excepting the slave himself." "Onegreat evilof the system is its tendency to produce disorder and poverty in a country." "The slave-trade may be regarded as aconspiracyof all Europe and the commercial part of this continent, not only against Africa, but in amore aggravated sense, against these southern regions.""Almost all masters, in Virginia, assent to the proposition, that when slaves can be liberated withoutdanger to themselves, and to theirownadvantage, it ought to be done. If there are few who think otherwise in Virginia, I feel assured thatthere are few such any where in the south!" [See Dr. Reese's Letters to the Hon. William Jay, p. 50-53.]

"Almost all masters, in Virginia, assent to the proposition, that when slaves can be liberated withoutdanger to themselves, and to theirownadvantage, it ought to be done. If there are few who think otherwise in Virginia, I feel assured thatthere are few such any where in the south!" [See Dr. Reese's Letters to the Hon. William Jay, p. 50-53.]

But if it be now asked why do they not liberate them, as they appear so anxious so to do? I reply that totally independent of the considerations above stated, the law of the land prohibits their so doing unless they give large security, or send them abroad. So that in fact theAbolitionists themselves are now the actual slave-holders of thousands! For by theircalumniating and misrepresenting the motives of the advocates of the Colonization Society, they have prevented the influx of such means to that body as would have enabled it to relieve the slave-holder from thatbondageunder which he labours, and thus free his slaves!

Another calumny circulated is respecting the state of ignorance and irreligion in which all the slave-holders keep their slaves. This is as great a falsehood as ever was uttered by man or Devils, if we are to give any credit to the testimony of every good and pious man who lives in, or has visited, the South.

The following testimony I the more readily adduce because it is taken from the Report published by theAbolitionists, of the Discussion between Mr. Breckinridge and Mr. Thompson; and the truth of which I find the latter gentleman does not attempt to deny.

"RELIGIOUS INSTRUCTION OF SLAVES."The Southern Evangelical Society, is the title of a proposed association, among the Presbyterians of the South, for the propagation of the gospel among the people of colour. The constitution originated in the synod of North Carolina, and is to go into effect as soon as adopted by the synod of Virginia, or that of South Carolina and Georgia. The voting members of the society are to be elected by the synods. Honorary members are created by the payment of 30 dollars. All members of synods united with the society are corresponding members—other corresponding members may be chosen by the voting members. Article 4th of the constitution provides that 'there shall not exist between this society and any other society, any connexion whatever, except with a similar society in the slave-holding states.' Several resolutions follow the constitution—one of these provides that a presbytery in a slave-holding district of the country, not united with a synod in connexion with the society, may become a member by its own act. The 5th and 6th resolutions are as follows:—"Resolved, 5. That it be very respectfully and earnestlyrecommended to all the heads of families in connexion with our congregations, to take up and vigorously prosecute the business of seeking the salvation of the slaves in the way of maintaining and promoting family religion."Resolved, 6. That it be enjoined on all the presbyteries composing this synod to take order at their earliest meeting to obtain full and correct statistical information as to the number of people of colour, in the bounds of our several congregations, the number in actual attendance at our several places of worship, and the number of coloured members in our several churches, and make a full report to the synod at its next meeting, and for this purpose, that the clerk of this synod furnish a copy of this resolution to the stated clerk of each presbytery.""The next document carried them one state farther South, and related to South Carolina, in which that horrible Gov. M'Duffie, who seems to haunt Mr. Thompson's imagination with his threats of 'death without benefit of clergy,' lives, and perhaps still rules. It is taken from the same paper as the next preceding extract:—"RELIGIOUS INSTRUCTION OF SLAVES."From an intelligent New Englander at the South:—"To the Editor of theNew York Observer—"I am apprehensive that many of your readers, who feel a lively interest in the welfare of the slaves, are not correctly and fully informed as to their amount of religious instruction. From the speeches of Mr. Thompson and others, they might be led to believe that slaves in our Southern states never read a Bible, hear a gospel sermon, or partake of a gospel ordinance. It is to be hoped, however, that little credit will be given to such misrepresentations, notwithstanding the zeal and industry with which they are disseminated."What has been done on a single Plantation."I will now inform your readers what has been done, and is now doing, for the moral and religious improvement of the slaves on a single plantation, with which I am well acquainted, and these few facts may serve as a commentary on the unsupportedassertions of Mr. Thompson and others. And here I could wish that all who are so ready to denounce every man that is so unfortunate as to be born to a heritage of slaves, could go to that plantation, and see with their own eyes, and hear with their own ears, the things which I despair of adequately describing. Truly, I think they would be more inclined, and better qualified to use those weapons of light and love which have been so ably and justly commended to their hands."On this plantation there are from 150 to 200 slaves, the finest looking body that I have seen on any estate. Their master and mistress have felt for years how solemn are the responsibilities connected with such a charge; and they have not shrunk from meeting them. The means used for their spiritual good, are abundant. They enjoy the constant preaching of the gospel. A young minister of the Presbyterian church, who has received a regular collegiate and theological education, is labouring among them, and derives his entire support from the master, with the exception of a trifling sum which he receives for preaching one Sabbath in each month, for a neighbouring church. On the Sabbath and during the week you may see them filling the place of worship, from the man of gray hairs to the small child, all neatly and comfortably clothed, listening with respectful, and in many cases, eager attention to the truth as it is in Jesus, delivered in terms adapted to their capacities, and in a manner suited to their peculiar habits, feelings and circumstances;—engaging with solemnity and propriety in the solemn exercise of prayer, and mingling their melodious voices in the hymn of praise. Sitting among them are the white members of the family encouraging them by their attendance, manifesting their interest in the exercises, and their anxiety for the eternal well being of their people. Of the whole number 45 or 50 have made a profession of religion, and others are evidently deeply concerned."Let me now conduct you to a Bible class of 10 or 12 adults who can read, met with their Bibles to study and have explained to them the word of God. They give unequivocal demonstrations of much interest in their employment, and of an earnest desire to understand and remember what they read. From hence we will go to another room where are assembled 18 or 20lads attending upon catechetical instruction conducted by their young master. Here you will notice many intelligent countenances, and will be struck with the promptitude and correctness of their answers."But the most interesting spectacle is yet before you. It is to be witnessed in the Infant School Room, nicely fitted up and supplied with the customary cards and other appurtenances. Here, every day in the week, you may find 25 or 30 children neatly clad, and wearing bright and happy faces. And as you notice their correct deportment, hear their unhesitating replies to the questions proposed, and above all, when they unite their sweet voices in their touching songs, if your heart is not affected and your eyes do not fill, you are the hardest-hearted and driest-eyed visitor that has ever been there. But who is their teacher? Their mistress, a lady whose amiable christian character, and most gifted and accomplished manners are surpassed by none. From day to day—month to month, and year to year, she has cheerfully left her splendid halls and circle of friends to visit her school room, where, standing up before those young immortals, she trains them in the way in which they should go, and leads them to Him who said, 'suffer little children to come unto me.'"From the Infant School Room, we will walk through a beautiful lawn half a mile, to a pleasant grove commanding a view of miles in extent. Here is a brick chapel rising for the accommodation of this interesting family—sufficiently large to receive 2 or 300 hearers. When completed, in beauty and convenience it will be surpassed by few churches in the Southern country."On the plantation you might see also many other things of great interest. Here a negro is the overseer. Marriages are regularly contracted. No negro is sold, except as a punishment for bad behaviour, and a dreaded one it is. None is bought save for the purpose of uniting families. Here you will hear no clanking of chains, no cracking of whips; (I have never seen a blow struck on the estate,) and here last, but not least, you will find a flourishing Temperance Society embracing almost every individual on the premises. And yet the 'Christianity of the South is a chain-forging, a whip-platting—marriage discouraging, Bible-withholding Christianity!'"I have confined myself to a single plantation. But I mightadd many interesting facts in regard to others, and the state of feeling in general, but I forbear.Yours, &c.A NEW-ENGLAND MAN."He would now connect the peculiar and local facts of the preceding statement, with the whole community of slave-holders in the same state; and show by competent and disinterested testimony the real and common state of things. The following extracts were from a letter printed in the New York Observer of July 25, 1835."I have resided eight years in South Carolina, and have an extensive acquaintance with the planters of the middle and low country. I have seen much of slavery, and feel competent to speak in regard to many facts connected with it."What your correspondent has stated of the condition of one plantation, is, in its essential points, a common case throughout the whole circle of my acquaintance."The negroes generally in this state are well fed, well clothed, and have the means of religious instruction. According to my best judgment, the work which a slave here is required to do, amounts to about one third the ordinary labour commonly performed by a New-England farmer. A similar comparison would hold true in regard to the labour of domestics. In the family where I reside, consisting ofninewhite persons,seven slavesare employed to do the work. This is a common case."In the village where I live there are about 400 slaves, and they generally attend church. More than one hundred of them are members of the church. Perhaps 200 are assembled every Sabbath in the Sunday Schools. In my own Sunday School are about 60, and most of them professors of religion. They are perfectly accessible and teachable. In the town of my former residence in New-England, there were 300 free blacks. No more than 8 or 10 of those were professors of religion, and not more than twice that number could generally be induced to attend church. They could not be induced to send their children to the district schools, which were always open to them, nor could they generally be hired to work. They were thievish, wretched and troublesome. I have no hesitation in saying, and I say it deliberately, it would be a great blessing to them to exchange conditions with the slaves of the village in which I now live. Theirintellectual and moral characters, and real means of improvement, would be promoted by the exchange."There are doubtless some masters who treat their slaves cruelly in this State, but they are exceptions to the general fact. Public opinion is in a wholesome state, and the man who does not treat his slaves kindly, is disgraced."Great and increasing efforts are made to instruct the slaves in religion, and elevate their characters. Missionaries are employed solely for their benefit. It is very common for ministers to preach in the forenoon to the whites, and in the afternoon of each Sabbath to the blacks. The slaves of my acquaintance are generally contented and happy. The master is reprobated who will divide families. Many thousands of slaves of this State give evidence of piety. In many churches they form the majority. Thousands of them give daily thanks to God, that they or their fathers were brought to this land of Slavery."And now, perhaps, I ought to add, that I am not a slave-holder, and do not intend to continue in a slave country; but wherever I may be, I intend to speak theTRUTH."The next document related particularly toVirginia,—the largest and most powerful of the slave states; but had also a general reference to the whole south, and to the whole question at issue. The sentiments it contained were entitled to extraordinary consideration, on account of the source of them. Mr. Van Renselaer was the son of one of the most wealthy and distinguished citizens of the great free state of New York. He had gone to Virginia to preach to the slaves. He had everywhere succeeded; was everywhere beloved by the slaves, and honoured by their masters. He had access to perhaps forty different plantations,—on which he from time to time preached,—and which might have been doubled, had his strength been equal to the task. In the midst of his usefulness—the storm of abolition arose. Mr. Thompson, like some baleful star, landed on our shores; organized a reckless agitation, made many at the north frantic with folly—and as many at the south furious with passion. Mr. Van Renselaer, like many others, saw a storm raging which they had no power to control; and like them withdrew from his benevolent labours. The following brief statements made by him at a great meeting of the Colonization Society of New York, exhibit his own view of the conduct and duty of the parties."The Rev. Cortlandt Van Renselaer, formerly of Albany, but who has lately resided in Virginia, addressed the meeting, and after alluding to the difference of opinion which prevailed among the friends of Colonization, touching the present condition and treatment of the coloured population in this country, proceeded to offer reasons why the people of the North should approach their brethren in the South, who held the control of the coloured population, with deference, and in a spirit of kindness and conciliation."These reasons were briefly as follows: 1. Because the people of the South had not consented to the original introduction of slaves into the country, but had solemnly, earnestly, and repeatedly remonstrated against it. 2. Because, having been born in the presence of slavery, and accustomed to it from their infancy, they could not be expected to view it in the same light as we view it at the North. 3. Slavery being there established by law, it was not in the power of individuals to act in regard to it as their personal feelings might dictate. The evil had not been eradicated from the state of New York all at once: it had been a gradual process, commencing with the law of 1799, and not consummated until 1827. Ought we to denounce our Southern neighbours if they refused to do the work at a blow? 4. The constitution of the United States, tolerated slavery, in its articles apportioning representation with reference to the slave population, and requiring the surrender of runaway slaves. 5. Slavery had been much mitigated of late years, and the condition of the slave population much ameliorated. Its former rigour was almost unknown, at least in Virginia, and it was lessening continually. It was not consistent with truth to represent the slaves as groaning day and night under the lash of tyrannical task-masters. And as to being kept in perfect ignorance, Mr.V. had seldom seen a plantation where some of the slaves could not read, and where they were not encouraged to learn. In South Carolina, where it was said the gospel was systematically denied to the slave, there were twenty thousand of them church-members in the Methodist denomination alone. He knew a small church where out of 70 communicants, 50 were in slavery. 6. There were very great difficulties connected with the work of Abolition. The relations of slavery had ramifiedthemselves through all the relations of society. The slaves were comparatively very ignorant; their character degraded; and they were unqualified for immediate freedom. A blunder in such a concern as universal Abolition, would be no light matter. Mr. V. here referred to the result of experience and personal observation on the mind of the well knownMr. Parker, late a minister of this city, but now of New Orleans. He had left this city for the South with the feelings of an immediate Abolitionist; but he had returned with his views wholly changed. After seeing slavery and slave-holders, and that at the far South, he now declared the idea of immediate and universal Abolition to be a gross absurdity. To liberate the two and a half millions of slaves in the midst of us, would be just as wise and as humane, as it would be for the father of a numerous family of young children to take them to the front door, and there bidding them good bye, tell them they were free, and send them out into the world to provide for and govern themselves. 7. Foreign interference was, of necessity, a delicate thing, and ought ever to be attempted with the utmost caution. 8. There was a large amount of unfeigned Christian anxiety at the South to obey God and to do good to man. There were many tears and prayers continually poured out over the condition of their coloured people, and the most earnest desire to mitigate their sorrows. Were such persons to be approached with vituperation and anathemas? 9. There was no reason why all our sympathies should be confined to the coloured race and utterly withheld from our white Southern brethren. The apostle Paul exhibited no such spirit. 10. A regard to the interest of the slaves themselves dictated a cautious and prudent and forbearing course. It called for conciliation: for the fate of the slaves depended on the will of their masters, nor could the North prevent it.The late laws against teaching slaves to read had not been passed until the Southern people found inflammatory publications circulating among the coloured people.11. The spirit of the gospel forbade all violence, abuse and threatening. The apostles had wished to call fire from heaven on those they considered as Christ's enemies; but the Saviour instead of approving this fiery zeal, had rebuked it. 12. These Southern people, who were represented as so grossly violating all Christian duty, had beenthe subjects of gracious blessings from God in the outpourings of his Spirit. 13. When God convinced men of error, he did it in the spirit of mercy; we ought to endeavour to do the same thing in the same spirit."

"RELIGIOUS INSTRUCTION OF SLAVES.

"The Southern Evangelical Society, is the title of a proposed association, among the Presbyterians of the South, for the propagation of the gospel among the people of colour. The constitution originated in the synod of North Carolina, and is to go into effect as soon as adopted by the synod of Virginia, or that of South Carolina and Georgia. The voting members of the society are to be elected by the synods. Honorary members are created by the payment of 30 dollars. All members of synods united with the society are corresponding members—other corresponding members may be chosen by the voting members. Article 4th of the constitution provides that 'there shall not exist between this society and any other society, any connexion whatever, except with a similar society in the slave-holding states.' Several resolutions follow the constitution—one of these provides that a presbytery in a slave-holding district of the country, not united with a synod in connexion with the society, may become a member by its own act. The 5th and 6th resolutions are as follows:—

"Resolved, 5. That it be very respectfully and earnestlyrecommended to all the heads of families in connexion with our congregations, to take up and vigorously prosecute the business of seeking the salvation of the slaves in the way of maintaining and promoting family religion.

"Resolved, 6. That it be enjoined on all the presbyteries composing this synod to take order at their earliest meeting to obtain full and correct statistical information as to the number of people of colour, in the bounds of our several congregations, the number in actual attendance at our several places of worship, and the number of coloured members in our several churches, and make a full report to the synod at its next meeting, and for this purpose, that the clerk of this synod furnish a copy of this resolution to the stated clerk of each presbytery."

"The next document carried them one state farther South, and related to South Carolina, in which that horrible Gov. M'Duffie, who seems to haunt Mr. Thompson's imagination with his threats of 'death without benefit of clergy,' lives, and perhaps still rules. It is taken from the same paper as the next preceding extract:—

"RELIGIOUS INSTRUCTION OF SLAVES.

"From an intelligent New Englander at the South:—

"To the Editor of theNew York Observer—

"I am apprehensive that many of your readers, who feel a lively interest in the welfare of the slaves, are not correctly and fully informed as to their amount of religious instruction. From the speeches of Mr. Thompson and others, they might be led to believe that slaves in our Southern states never read a Bible, hear a gospel sermon, or partake of a gospel ordinance. It is to be hoped, however, that little credit will be given to such misrepresentations, notwithstanding the zeal and industry with which they are disseminated.

"What has been done on a single Plantation.

"I will now inform your readers what has been done, and is now doing, for the moral and religious improvement of the slaves on a single plantation, with which I am well acquainted, and these few facts may serve as a commentary on the unsupportedassertions of Mr. Thompson and others. And here I could wish that all who are so ready to denounce every man that is so unfortunate as to be born to a heritage of slaves, could go to that plantation, and see with their own eyes, and hear with their own ears, the things which I despair of adequately describing. Truly, I think they would be more inclined, and better qualified to use those weapons of light and love which have been so ably and justly commended to their hands.

"On this plantation there are from 150 to 200 slaves, the finest looking body that I have seen on any estate. Their master and mistress have felt for years how solemn are the responsibilities connected with such a charge; and they have not shrunk from meeting them. The means used for their spiritual good, are abundant. They enjoy the constant preaching of the gospel. A young minister of the Presbyterian church, who has received a regular collegiate and theological education, is labouring among them, and derives his entire support from the master, with the exception of a trifling sum which he receives for preaching one Sabbath in each month, for a neighbouring church. On the Sabbath and during the week you may see them filling the place of worship, from the man of gray hairs to the small child, all neatly and comfortably clothed, listening with respectful, and in many cases, eager attention to the truth as it is in Jesus, delivered in terms adapted to their capacities, and in a manner suited to their peculiar habits, feelings and circumstances;—engaging with solemnity and propriety in the solemn exercise of prayer, and mingling their melodious voices in the hymn of praise. Sitting among them are the white members of the family encouraging them by their attendance, manifesting their interest in the exercises, and their anxiety for the eternal well being of their people. Of the whole number 45 or 50 have made a profession of religion, and others are evidently deeply concerned.

"Let me now conduct you to a Bible class of 10 or 12 adults who can read, met with their Bibles to study and have explained to them the word of God. They give unequivocal demonstrations of much interest in their employment, and of an earnest desire to understand and remember what they read. From hence we will go to another room where are assembled 18 or 20lads attending upon catechetical instruction conducted by their young master. Here you will notice many intelligent countenances, and will be struck with the promptitude and correctness of their answers.

"But the most interesting spectacle is yet before you. It is to be witnessed in the Infant School Room, nicely fitted up and supplied with the customary cards and other appurtenances. Here, every day in the week, you may find 25 or 30 children neatly clad, and wearing bright and happy faces. And as you notice their correct deportment, hear their unhesitating replies to the questions proposed, and above all, when they unite their sweet voices in their touching songs, if your heart is not affected and your eyes do not fill, you are the hardest-hearted and driest-eyed visitor that has ever been there. But who is their teacher? Their mistress, a lady whose amiable christian character, and most gifted and accomplished manners are surpassed by none. From day to day—month to month, and year to year, she has cheerfully left her splendid halls and circle of friends to visit her school room, where, standing up before those young immortals, she trains them in the way in which they should go, and leads them to Him who said, 'suffer little children to come unto me.'

"From the Infant School Room, we will walk through a beautiful lawn half a mile, to a pleasant grove commanding a view of miles in extent. Here is a brick chapel rising for the accommodation of this interesting family—sufficiently large to receive 2 or 300 hearers. When completed, in beauty and convenience it will be surpassed by few churches in the Southern country.

"On the plantation you might see also many other things of great interest. Here a negro is the overseer. Marriages are regularly contracted. No negro is sold, except as a punishment for bad behaviour, and a dreaded one it is. None is bought save for the purpose of uniting families. Here you will hear no clanking of chains, no cracking of whips; (I have never seen a blow struck on the estate,) and here last, but not least, you will find a flourishing Temperance Society embracing almost every individual on the premises. And yet the 'Christianity of the South is a chain-forging, a whip-platting—marriage discouraging, Bible-withholding Christianity!'

"I have confined myself to a single plantation. But I mightadd many interesting facts in regard to others, and the state of feeling in general, but I forbear.

Yours, &c.

A NEW-ENGLAND MAN.

"He would now connect the peculiar and local facts of the preceding statement, with the whole community of slave-holders in the same state; and show by competent and disinterested testimony the real and common state of things. The following extracts were from a letter printed in the New York Observer of July 25, 1835.

"I have resided eight years in South Carolina, and have an extensive acquaintance with the planters of the middle and low country. I have seen much of slavery, and feel competent to speak in regard to many facts connected with it.

"What your correspondent has stated of the condition of one plantation, is, in its essential points, a common case throughout the whole circle of my acquaintance.

"The negroes generally in this state are well fed, well clothed, and have the means of religious instruction. According to my best judgment, the work which a slave here is required to do, amounts to about one third the ordinary labour commonly performed by a New-England farmer. A similar comparison would hold true in regard to the labour of domestics. In the family where I reside, consisting ofninewhite persons,seven slavesare employed to do the work. This is a common case.

"In the village where I live there are about 400 slaves, and they generally attend church. More than one hundred of them are members of the church. Perhaps 200 are assembled every Sabbath in the Sunday Schools. In my own Sunday School are about 60, and most of them professors of religion. They are perfectly accessible and teachable. In the town of my former residence in New-England, there were 300 free blacks. No more than 8 or 10 of those were professors of religion, and not more than twice that number could generally be induced to attend church. They could not be induced to send their children to the district schools, which were always open to them, nor could they generally be hired to work. They were thievish, wretched and troublesome. I have no hesitation in saying, and I say it deliberately, it would be a great blessing to them to exchange conditions with the slaves of the village in which I now live. Theirintellectual and moral characters, and real means of improvement, would be promoted by the exchange.

"There are doubtless some masters who treat their slaves cruelly in this State, but they are exceptions to the general fact. Public opinion is in a wholesome state, and the man who does not treat his slaves kindly, is disgraced.

"Great and increasing efforts are made to instruct the slaves in religion, and elevate their characters. Missionaries are employed solely for their benefit. It is very common for ministers to preach in the forenoon to the whites, and in the afternoon of each Sabbath to the blacks. The slaves of my acquaintance are generally contented and happy. The master is reprobated who will divide families. Many thousands of slaves of this State give evidence of piety. In many churches they form the majority. Thousands of them give daily thanks to God, that they or their fathers were brought to this land of Slavery.

"And now, perhaps, I ought to add, that I am not a slave-holder, and do not intend to continue in a slave country; but wherever I may be, I intend to speak theTRUTH.

"The next document related particularly toVirginia,—the largest and most powerful of the slave states; but had also a general reference to the whole south, and to the whole question at issue. The sentiments it contained were entitled to extraordinary consideration, on account of the source of them. Mr. Van Renselaer was the son of one of the most wealthy and distinguished citizens of the great free state of New York. He had gone to Virginia to preach to the slaves. He had everywhere succeeded; was everywhere beloved by the slaves, and honoured by their masters. He had access to perhaps forty different plantations,—on which he from time to time preached,—and which might have been doubled, had his strength been equal to the task. In the midst of his usefulness—the storm of abolition arose. Mr. Thompson, like some baleful star, landed on our shores; organized a reckless agitation, made many at the north frantic with folly—and as many at the south furious with passion. Mr. Van Renselaer, like many others, saw a storm raging which they had no power to control; and like them withdrew from his benevolent labours. The following brief statements made by him at a great meeting of the Colonization Society of New York, exhibit his own view of the conduct and duty of the parties.

"The Rev. Cortlandt Van Renselaer, formerly of Albany, but who has lately resided in Virginia, addressed the meeting, and after alluding to the difference of opinion which prevailed among the friends of Colonization, touching the present condition and treatment of the coloured population in this country, proceeded to offer reasons why the people of the North should approach their brethren in the South, who held the control of the coloured population, with deference, and in a spirit of kindness and conciliation.

"These reasons were briefly as follows: 1. Because the people of the South had not consented to the original introduction of slaves into the country, but had solemnly, earnestly, and repeatedly remonstrated against it. 2. Because, having been born in the presence of slavery, and accustomed to it from their infancy, they could not be expected to view it in the same light as we view it at the North. 3. Slavery being there established by law, it was not in the power of individuals to act in regard to it as their personal feelings might dictate. The evil had not been eradicated from the state of New York all at once: it had been a gradual process, commencing with the law of 1799, and not consummated until 1827. Ought we to denounce our Southern neighbours if they refused to do the work at a blow? 4. The constitution of the United States, tolerated slavery, in its articles apportioning representation with reference to the slave population, and requiring the surrender of runaway slaves. 5. Slavery had been much mitigated of late years, and the condition of the slave population much ameliorated. Its former rigour was almost unknown, at least in Virginia, and it was lessening continually. It was not consistent with truth to represent the slaves as groaning day and night under the lash of tyrannical task-masters. And as to being kept in perfect ignorance, Mr.V. had seldom seen a plantation where some of the slaves could not read, and where they were not encouraged to learn. In South Carolina, where it was said the gospel was systematically denied to the slave, there were twenty thousand of them church-members in the Methodist denomination alone. He knew a small church where out of 70 communicants, 50 were in slavery. 6. There were very great difficulties connected with the work of Abolition. The relations of slavery had ramifiedthemselves through all the relations of society. The slaves were comparatively very ignorant; their character degraded; and they were unqualified for immediate freedom. A blunder in such a concern as universal Abolition, would be no light matter. Mr. V. here referred to the result of experience and personal observation on the mind of the well knownMr. Parker, late a minister of this city, but now of New Orleans. He had left this city for the South with the feelings of an immediate Abolitionist; but he had returned with his views wholly changed. After seeing slavery and slave-holders, and that at the far South, he now declared the idea of immediate and universal Abolition to be a gross absurdity. To liberate the two and a half millions of slaves in the midst of us, would be just as wise and as humane, as it would be for the father of a numerous family of young children to take them to the front door, and there bidding them good bye, tell them they were free, and send them out into the world to provide for and govern themselves. 7. Foreign interference was, of necessity, a delicate thing, and ought ever to be attempted with the utmost caution. 8. There was a large amount of unfeigned Christian anxiety at the South to obey God and to do good to man. There were many tears and prayers continually poured out over the condition of their coloured people, and the most earnest desire to mitigate their sorrows. Were such persons to be approached with vituperation and anathemas? 9. There was no reason why all our sympathies should be confined to the coloured race and utterly withheld from our white Southern brethren. The apostle Paul exhibited no such spirit. 10. A regard to the interest of the slaves themselves dictated a cautious and prudent and forbearing course. It called for conciliation: for the fate of the slaves depended on the will of their masters, nor could the North prevent it.The late laws against teaching slaves to read had not been passed until the Southern people found inflammatory publications circulating among the coloured people.11. The spirit of the gospel forbade all violence, abuse and threatening. The apostles had wished to call fire from heaven on those they considered as Christ's enemies; but the Saviour instead of approving this fiery zeal, had rebuked it. 12. These Southern people, who were represented as so grossly violating all Christian duty, had beenthe subjects of gracious blessings from God in the outpourings of his Spirit. 13. When God convinced men of error, he did it in the spirit of mercy; we ought to endeavour to do the same thing in the same spirit."

The last testimony that I shall adduce on this subject is from "The Plea for Africa" [p. 160, 164] in which the writer says,

"There is certainly a pleasing and commendable spirit exhibited, after all the precautionary provisions of legislative acts, by the christian community at the South, in respect to the religious instruction of their slaves. I have before me a letter from an eminent clergyman of Virginia, a part of which I will read, since you may from such sources be better able to apprehend the true feeling of Christians at the South, and the actual condition of the slaves:"'To give you an idea of the feeling of the Christian community toward that unfortunate class of people which we have among us, I would refer you to the articles which appeared in the Religious Telegraph during the last year, signed, 'Zinzindorf,' and which terminated in passing a resolution in the synod of Virginia, recommending every church in the State, to set apart one of its best qualified members, whose duty it shall be to give religious instruction to the coloured people. And I am happy to state, that many enter upon this self-denying, though pleasing duty."'We hope that the public mind is fast preparing for a general emancipation, and that the Christian community will not be remiss in instructing and preparing the coloured people for the colony. The redeeming spirit is amongst us, I hope, and will not rest till every slave shall be restored to the land of their fathers, and this State placed upon a footing with the other happy States of our Union, who know not the curses of slavery.'"I have also before me a letter from Georgia, written by a distinguished gentleman to his friend, on the same subject, which reads as follows:"'With regard to your inquiries about the religious instruction of the Negroes of the South, I would state, that we havemuch reason to be grateful for what is doing, and for what in prospect may be done. My knowledge on this subject is confined to Georgia and South Carolina; I visited Bryan county, Georgia, a few weeks since, for the exclusive purpose of seeing what was doing there for the Negroes. On one plantation I found the slaves far more improved, both as regards their temporal comforts, and their religious instruction, than I had expected to see. The number of Negroes on this plantation is, I believe, about two hundred. They live in framed houses, raised above the ground—spacious, and in every way comfortable, and calculated to promote health. The Negroes were uniformly clad in a very decent and comfortable way. There is a chapel on the place where the master meets the adults every night at the ringing of the bell. Reading a portion of Scripture, and explaining it, singing, and prayer, constitute the regular exercises of every night in the week. On the Sabbath they have different and more protracted exercises."'A day school is taught by two young ladies—embracing all the children under twelve or fifteen years of age. The instruction in this and other schools in the county, isoral, of course; but it was gratifying to see how great an amount of knowledge the children had acquired in a few months. A Presbyterian minister of Philadelphia was with me, and he said, in unqualified terms, that he visited no infant schools at the North better conducted—Schools on the same plan are now established on the several other plantations in the same county. And I think I may say there is a very general interest getting up on this subject. A large portion of the wealthy planters either have already, or contemplate building churches on their premises, and employing chaplains to preach to their slaves. Several I could mention who, though they are not pious themselves, have done this already, from what they have seen of the beneficial influence of religious instruction on the slaves of other plantations. Persons at a distance may be surprised at this fact, but it is so in a number of cases that I could name, if it were necessary. Ministers of all denominations begin to awake to their duty and responsibility on this subject. Many of them are now devoting themselveswhollyto this portion of our community; and it is to be hoped that every christian master will soon be brought to an enlightened sense ofduty. Andif we are allowed to prosecute this work without indiscreet interference on the part of our Northern brethren, I feel assured that we shall see the Negroesfar more improvedin a short time than they are at present.'"Of the religious condition of the slavesin South Carolina, a clergyman in that State writes:"I am able from authentic information to say, that of thefive hundred and eighty thousand, which compose the entire population of this State, aboutsixty-seven thousandare members in the Baptist, Methodist, Presbyterian, and Episcopalian churches.Of these communicants more than forty thousand are slaves.The whole slave population is 315,000. It is easily seen, therefore, that of the white population aboutone-seventhare church members. It is proper these facts should come into the estimate of the religious condition and prospects of our slaves. In New-England there aretwenty thousand, and in the free statesa hundred and twenty-thousandblacks. I should be glad to see a comparison of their religious condition with that of our slaves in this one item. Do you believe thatone-twentiethof them are communicants? And do you believe that in New-England,as here, there is alarger proportionof black than white communicants? And what is doingthereto improve the moral condition of the blacks?""I might multiply proofs of a disposition prevailing extensively at the South in all the States to give to the slaves religious instruction, and all practicable religious privileges. I think the general feeling on this subject is greatly misapprehended in the non-slave-holding States. The evils of slavery are great, but they ought not to be magnified either by representing the slaves as deprived of all religious privileges, or their masters as destitute of christian benevolence and the feelings of humanity."

"'To give you an idea of the feeling of the Christian community toward that unfortunate class of people which we have among us, I would refer you to the articles which appeared in the Religious Telegraph during the last year, signed, 'Zinzindorf,' and which terminated in passing a resolution in the synod of Virginia, recommending every church in the State, to set apart one of its best qualified members, whose duty it shall be to give religious instruction to the coloured people. And I am happy to state, that many enter upon this self-denying, though pleasing duty.

"'We hope that the public mind is fast preparing for a general emancipation, and that the Christian community will not be remiss in instructing and preparing the coloured people for the colony. The redeeming spirit is amongst us, I hope, and will not rest till every slave shall be restored to the land of their fathers, and this State placed upon a footing with the other happy States of our Union, who know not the curses of slavery.'

"I have also before me a letter from Georgia, written by a distinguished gentleman to his friend, on the same subject, which reads as follows:

"'With regard to your inquiries about the religious instruction of the Negroes of the South, I would state, that we havemuch reason to be grateful for what is doing, and for what in prospect may be done. My knowledge on this subject is confined to Georgia and South Carolina; I visited Bryan county, Georgia, a few weeks since, for the exclusive purpose of seeing what was doing there for the Negroes. On one plantation I found the slaves far more improved, both as regards their temporal comforts, and their religious instruction, than I had expected to see. The number of Negroes on this plantation is, I believe, about two hundred. They live in framed houses, raised above the ground—spacious, and in every way comfortable, and calculated to promote health. The Negroes were uniformly clad in a very decent and comfortable way. There is a chapel on the place where the master meets the adults every night at the ringing of the bell. Reading a portion of Scripture, and explaining it, singing, and prayer, constitute the regular exercises of every night in the week. On the Sabbath they have different and more protracted exercises.

"'A day school is taught by two young ladies—embracing all the children under twelve or fifteen years of age. The instruction in this and other schools in the county, isoral, of course; but it was gratifying to see how great an amount of knowledge the children had acquired in a few months. A Presbyterian minister of Philadelphia was with me, and he said, in unqualified terms, that he visited no infant schools at the North better conducted—Schools on the same plan are now established on the several other plantations in the same county. And I think I may say there is a very general interest getting up on this subject. A large portion of the wealthy planters either have already, or contemplate building churches on their premises, and employing chaplains to preach to their slaves. Several I could mention who, though they are not pious themselves, have done this already, from what they have seen of the beneficial influence of religious instruction on the slaves of other plantations. Persons at a distance may be surprised at this fact, but it is so in a number of cases that I could name, if it were necessary. Ministers of all denominations begin to awake to their duty and responsibility on this subject. Many of them are now devoting themselveswhollyto this portion of our community; and it is to be hoped that every christian master will soon be brought to an enlightened sense ofduty. Andif we are allowed to prosecute this work without indiscreet interference on the part of our Northern brethren, I feel assured that we shall see the Negroesfar more improvedin a short time than they are at present.'

"Of the religious condition of the slavesin South Carolina, a clergyman in that State writes:

"I am able from authentic information to say, that of thefive hundred and eighty thousand, which compose the entire population of this State, aboutsixty-seven thousandare members in the Baptist, Methodist, Presbyterian, and Episcopalian churches.Of these communicants more than forty thousand are slaves.The whole slave population is 315,000. It is easily seen, therefore, that of the white population aboutone-seventhare church members. It is proper these facts should come into the estimate of the religious condition and prospects of our slaves. In New-England there aretwenty thousand, and in the free statesa hundred and twenty-thousandblacks. I should be glad to see a comparison of their religious condition with that of our slaves in this one item. Do you believe thatone-twentiethof them are communicants? And do you believe that in New-England,as here, there is alarger proportionof black than white communicants? And what is doingthereto improve the moral condition of the blacks?"

"I might multiply proofs of a disposition prevailing extensively at the South in all the States to give to the slaves religious instruction, and all practicable religious privileges. I think the general feeling on this subject is greatly misapprehended in the non-slave-holding States. The evils of slavery are great, but they ought not to be magnified either by representing the slaves as deprived of all religious privileges, or their masters as destitute of christian benevolence and the feelings of humanity."

The Colonization Societywas formed in Washington, December 21st, 1816; and not in Virginia, as Abolitionists falsely assert. Amongst its most prominent promoters and founders, were,Finlay—Caldwell—andMills; than whom none were more excellent and pious: they were not slave-holders, as Abolitionists falsely assert.

Although the simple object of this Society is the colonization of thefree people of colour, whovoluntarilydesire to go abroad, yet the members of it are decidedly opposed to slavery. And althoughas a bodythey do not attempt to interfere with the rights of the slave-holder, yet asindividualsthey have, and do exercise their utmost powers to diminish the evils of slavery—to provide, for the liberated person of colour, and to induce the slave-holder to emancipate his slaves; and all this consistent with thelegalinterest of the owner, and consistent with the laws of God. Nothing could more satisfactorily prove the truth of these statements than the two following facts, 1st, that the actualPRO-SLAVERYparty denounce the Colonization Society; and 2dly, that vast numbers of slaves have been emancipated through the influence of this Society. Dr. Reese says in his work before quoted, p. 41,

"The society does not merely "promise" to promote Abolition, but exerts a mighty andsuccessful moral influence in actually abolishing slavery. And here I will not refer to the truth, which he who runs may read, that in Kentucky, Delaware, Maryland,and even Virginiaitself, it is now openly avowed that 'colonization doctrines have sealed the death warrant of slavery!'Hence the pro-slavery party have declared that 'colonization and emancipation are synonymous terms, and that the approach ofthe former must be resisted!' At a meeting of the same partyin Charleston, the following toast was given, 'May the infernal regions soon becolonizedwith the officers of the Colonization Society!' And while labouring with your misguided associates in the North, to hold up the Colonization Society, as hypocritical in its professions to exert amoral influencetowards the voluntary and utter abolition of slavery, you are leagued with 'all the advocates of the negro's perpetual bondage, who are the bitter uncompromising enemies of the society.' The Rev. J. M. Danforth states on his own personal knowledge, that in South Carolina, 'the society, and every thing connected with it, are held inextreme abhorrenceby our leading men, our politicians and wealthy planters. It is sounpopularan institution, that very few name it publicly,—it is regarded here as anorthern schemetowrestfrom us ourslaves.' In your anti-colonization efforts then, you are associated in action with the very men, whose character as slave-holders is so odious, that you deprecate their connexion with the colonization cause, as an unpardonable sin. Let me conjure you, sir, no longer to be 'jostled by the trafficker in human flesh,' in your crusade against the society or its benevolent objects, but abandon the 'bad eminence' to which your 'want of information' has unhappily raised you.""The following manumissions are the legitimate result of the 'moral influence' of the Colonization Society."[67:A]It would be endless to enumerate the cases of this kind that have occurred. Some of them must be recorded, that the acts and the names of the parties, where known, may have the applause to which they are entitled, and, what is of more consequence, that they may serve as stimuli to others, to follow the noble example."A lady, near Charleston, Va. liberated all her slaves,tenin number, to be sent to Liberia; and moreover purchasedtwo,whose families were among her slaves. For the one she gave $450, and for the other $350."The late William Fitzhugh bequeathed their freedom toall his slaves, after a certain fixed period, and ordered that their expenses should be paid to whatsoever place they should think proper to go. And, 'as an encouragement to them to emigrate to the American colony on the coast of Africa, where,' addsthe will, 'I believe their happiness will be more permanently secured, I desire not only that the expenses of their emigration be paid, but that the sum of fifty dollarsbe paid to each one so emigrating, on his or her arrival in Africa.'"David Shriver, of Frederick co. Maryland, ordered by his will, that all his slaves,thirtyin number, should be emancipated, and that proper provision should be made for the comfortable support of the infirm and aged, and for the instruction of the young in reading, writing, and arithmetic, and in some art or trade, by which they might acquire the means of support."Col. Smith, an old revolutionary officer, of Sussex county, Va. ordered in his will, that all his slaves,seventyoreightyin number, should be emancipated; and bequeathed above $5000 to defray the expense of transporting them to Liberia."Patsey Morris, of Louisa co., Va. directed by will, that all her slaves,sixteenin number, should be emancipated, and left $500 to fit them out, and defray the expense of their passage."The schooner Randolph, which sailed from Georgetown, South Carolina, had on boardtwenty-six slaves, liberated by a benevolent individual near Cheraw."Of 105 emigrants, who sailed in the brig Doris, from Baltimore and Norfolk,sixty-twowere emancipated on condition of being conveyed to Liberia."Sampson David, late a member of the legislature of Tennessee, provided by will, that all his slaves,twenty-twoin number, who are mostly young, should be liberated in 1840, or sooner, at his wife's decease, if she died before that period."Herbert B. Elder, of Petersburg, Va. bequeathed their freedom to all his slaves,twentyin number, with directions that they should be conveyed to Liberia, by the first opportunity."A gentleman in Georgia, has recently leftforty-nineslaves free, on condition of their removal to Liberia."Mrs. Elizabeth Morris, of Bourbon co., Va. provided by will for the emancipation of her slaves, aboutfortyin number."David Patterson, of Orange co., North Carolina, freedelevenslaves, to be sent to Liberia."Rev. Fletcher Andrew gave freedom totwenty, who constituted most of his property, for the same purpose."Nathaniel Crenshaw, near Richmond, liberatedsixtyslaves, with a view to have them sent to Liberia."Rev. Robert Cox, Suffolk co., Va. provided by his will for the emancipation of all his slaves, upwards ofthirty, and left several hundred dollars to pay their passage to Liberia."Joseph Leonard Smith, of Frederick co., Md. liberatedtwelveslaves, who sailed from Baltimore for Liberia."Of 107 coloured persons who sailed in the Carolinian, from Norfolk for Liberia,forty-fivewere emancipated on condition of being sent there."In the brig Criterion, which sailed from Norfolk for Liberia, on the 2d August, 1831, there wereforty-sixpersons who had been liberated,on condition of proceeding to Liberia; 18 by Mrs. Greenfield, near Natchez; 8 by Mr. Williams, of Elizabeth city, N. C.; 7 by Gen. Jacocks, of Perquimans, Ohio; 4 by Thomas Davis, Montgomery co. Miss.; 2 by two other individuals; and 5 by some of the Quakers in North Carolina. Of those liberated slaves, 2 only were above 40 years of age, 22 were under 35, and 22 under 20."A gentleman in N. C., last year, gave freedom to all his slaves, 14 in number, and provided 20 dollars each, to pay their passage to Liberia."Mrs. J. of Mercer co., Kentucky, and her two sons, one a clergyman, and the other a physician, lately offered the Colonization Society,sixtyslaves, to be conveyed to Liberia."Henry Robertson, of Hampton, Va., bequeathed their freedom tosevenslaves, and fifty dollars to each, to aid in their removal to Liberia."William Fletcher, of Perquimans, N. C., ordered by will, that his slaves,twelvein number, should be hired out for a year after his death, to earn wherewith to pay for their conveyance to Liberia."A gentleman in Kentucky, lately wrote to the secretary ofthe society, 'I will willingly give uptwelveorfifteenof my coloured people at this time; and so ongradually, till the whole, aboutsixty, are given up, if means for their passage can be afforded.'"On board the Harriet, from Norfolk, of one hundred and sixty emigrants, betweenfortyandfiftyhad been slaves, emancipated on condition of being sent to Africa."In addition to these instances, several others might be added, particularly that of Richard Bibb, Esq., of Kentucky, who proposes to sendsixtyslaves to Liberia—two gentlemen in Missouri, who desire to sendelevenslaves—a lady in Kentucky offersforty—the Rev. John C. Burress, of Alabama, intends preparingall his slavesfor Colonization—the Rev. William L. Breckenridge, of Kentucky, manumitted 11 slaves, who sailed a few weeks ago from New-Orleans."In this work of benevolence, the Society of Friends, as in so many other cases, have nobly distinguished themselves, and assumed a prominent attitude. They have, in North Carolina, liberated no less than652 slaves, whom they had under their care, besides, as says my authority, an unknown number of children, husbands and wives, connected with them by consanguinity, and of whom, part went to Canada, part to Liberia, part to Hayti, and a portion to Ohio. In the performance of these acts of benevolence, they expended $12,759. They had remaining under their care, in December, 1830, 402 slaves, for whom similar arrangements were to be made."It holds out every encouragement to the Colonization Society, that the applications for the transportation of free negroes, and slaves proposed to be emancipated on condition of removal to Liberia,far exceed its means. There are, in North Carolinaand the adjacent states, fromthree to four thousandof both descriptions, ready to embark, were the society in a situation to send them away."R. S. Finlay, Esq., at a late anniversary says,—"I know that much pains have been taken tocalumniateour brethren of the south, by representing them to be the advocates of perpetual despotism. From anextensive and familiar acquaintancewith their views and sentiments, formed upon actualobservation, I know this not to be the fact. I have publicly discussed this subjecteverywhere in the southern states, from the eastern shore ofMaryland to the Gulf of Mexico, in the presence of hundreds of slaves at a time, and with the general approbation of the audience to which my addresses were delivered,—and have uniformly represented it as affording the best and only safe means ofgraduallyandentirely abolishing slavery. Indeed, so well is the moral influence of the operations of this society understood in the extreme south, that allthe advocates of perpetual slavery are bitterly opposed to it, andnone are its advocates, but the friends of gradual, peaceful, and ultimate entire emancipation!" 16thReport."In a letter, dated Nov. 4, 1831, Mr. Clarkson says,"For myself, I freely confess, that of all the things which have occurred in our favour since the year 1787, when the abolition of the slave trade was first seriously proposed, that which is now going on in the United States, under the auspices of the American Colonization Society, is most important. It surpasses anything which has yet occurred.No sooner had the colony been founded at Cape Montserado, than there appeared a disposition among the owners of slaves in the United States to give them freedom voluntarily, without one farthing of compensation, and to allow them to be sent to the land of their ancestors.This is to me truly astonishing! a total change of heart in the planters,so that many thousands of slaves may be redeemed without any cost of their redemption! Can this almost universal feeling have taken place without the intervention of the Spirit of God!""Within one year it is said that more than 2000 slaves have been offered the Colonization Society from five different States, with the desire expressed on the part of both master and slave, for a passage to Liberia. As Colonization gains ground, the freedom of untold thousands, it is to be hoped, will be secured, and Africa gladdened yet more and more with the light of civilization and christianity."

"The following manumissions are the legitimate result of the 'moral influence' of the Colonization Society.

"[67:A]It would be endless to enumerate the cases of this kind that have occurred. Some of them must be recorded, that the acts and the names of the parties, where known, may have the applause to which they are entitled, and, what is of more consequence, that they may serve as stimuli to others, to follow the noble example.

"A lady, near Charleston, Va. liberated all her slaves,tenin number, to be sent to Liberia; and moreover purchasedtwo,whose families were among her slaves. For the one she gave $450, and for the other $350.

"The late William Fitzhugh bequeathed their freedom toall his slaves, after a certain fixed period, and ordered that their expenses should be paid to whatsoever place they should think proper to go. And, 'as an encouragement to them to emigrate to the American colony on the coast of Africa, where,' addsthe will, 'I believe their happiness will be more permanently secured, I desire not only that the expenses of their emigration be paid, but that the sum of fifty dollarsbe paid to each one so emigrating, on his or her arrival in Africa.'

"David Shriver, of Frederick co. Maryland, ordered by his will, that all his slaves,thirtyin number, should be emancipated, and that proper provision should be made for the comfortable support of the infirm and aged, and for the instruction of the young in reading, writing, and arithmetic, and in some art or trade, by which they might acquire the means of support.

"Col. Smith, an old revolutionary officer, of Sussex county, Va. ordered in his will, that all his slaves,seventyoreightyin number, should be emancipated; and bequeathed above $5000 to defray the expense of transporting them to Liberia.

"Patsey Morris, of Louisa co., Va. directed by will, that all her slaves,sixteenin number, should be emancipated, and left $500 to fit them out, and defray the expense of their passage.

"The schooner Randolph, which sailed from Georgetown, South Carolina, had on boardtwenty-six slaves, liberated by a benevolent individual near Cheraw.

"Of 105 emigrants, who sailed in the brig Doris, from Baltimore and Norfolk,sixty-twowere emancipated on condition of being conveyed to Liberia.

"Sampson David, late a member of the legislature of Tennessee, provided by will, that all his slaves,twenty-twoin number, who are mostly young, should be liberated in 1840, or sooner, at his wife's decease, if she died before that period.

"Herbert B. Elder, of Petersburg, Va. bequeathed their freedom to all his slaves,twentyin number, with directions that they should be conveyed to Liberia, by the first opportunity.

"A gentleman in Georgia, has recently leftforty-nineslaves free, on condition of their removal to Liberia.

"Mrs. Elizabeth Morris, of Bourbon co., Va. provided by will for the emancipation of her slaves, aboutfortyin number.

"David Patterson, of Orange co., North Carolina, freedelevenslaves, to be sent to Liberia.

"Rev. Fletcher Andrew gave freedom totwenty, who constituted most of his property, for the same purpose.

"Nathaniel Crenshaw, near Richmond, liberatedsixtyslaves, with a view to have them sent to Liberia.

"Rev. Robert Cox, Suffolk co., Va. provided by his will for the emancipation of all his slaves, upwards ofthirty, and left several hundred dollars to pay their passage to Liberia.

"Joseph Leonard Smith, of Frederick co., Md. liberatedtwelveslaves, who sailed from Baltimore for Liberia.

"Of 107 coloured persons who sailed in the Carolinian, from Norfolk for Liberia,forty-fivewere emancipated on condition of being sent there.

"In the brig Criterion, which sailed from Norfolk for Liberia, on the 2d August, 1831, there wereforty-sixpersons who had been liberated,on condition of proceeding to Liberia; 18 by Mrs. Greenfield, near Natchez; 8 by Mr. Williams, of Elizabeth city, N. C.; 7 by Gen. Jacocks, of Perquimans, Ohio; 4 by Thomas Davis, Montgomery co. Miss.; 2 by two other individuals; and 5 by some of the Quakers in North Carolina. Of those liberated slaves, 2 only were above 40 years of age, 22 were under 35, and 22 under 20.

"A gentleman in N. C., last year, gave freedom to all his slaves, 14 in number, and provided 20 dollars each, to pay their passage to Liberia.

"Mrs. J. of Mercer co., Kentucky, and her two sons, one a clergyman, and the other a physician, lately offered the Colonization Society,sixtyslaves, to be conveyed to Liberia.

"Henry Robertson, of Hampton, Va., bequeathed their freedom tosevenslaves, and fifty dollars to each, to aid in their removal to Liberia.

"William Fletcher, of Perquimans, N. C., ordered by will, that his slaves,twelvein number, should be hired out for a year after his death, to earn wherewith to pay for their conveyance to Liberia.

"A gentleman in Kentucky, lately wrote to the secretary ofthe society, 'I will willingly give uptwelveorfifteenof my coloured people at this time; and so ongradually, till the whole, aboutsixty, are given up, if means for their passage can be afforded.'

"On board the Harriet, from Norfolk, of one hundred and sixty emigrants, betweenfortyandfiftyhad been slaves, emancipated on condition of being sent to Africa.

"In addition to these instances, several others might be added, particularly that of Richard Bibb, Esq., of Kentucky, who proposes to sendsixtyslaves to Liberia—two gentlemen in Missouri, who desire to sendelevenslaves—a lady in Kentucky offersforty—the Rev. John C. Burress, of Alabama, intends preparingall his slavesfor Colonization—the Rev. William L. Breckenridge, of Kentucky, manumitted 11 slaves, who sailed a few weeks ago from New-Orleans.

"In this work of benevolence, the Society of Friends, as in so many other cases, have nobly distinguished themselves, and assumed a prominent attitude. They have, in North Carolina, liberated no less than652 slaves, whom they had under their care, besides, as says my authority, an unknown number of children, husbands and wives, connected with them by consanguinity, and of whom, part went to Canada, part to Liberia, part to Hayti, and a portion to Ohio. In the performance of these acts of benevolence, they expended $12,759. They had remaining under their care, in December, 1830, 402 slaves, for whom similar arrangements were to be made.

"It holds out every encouragement to the Colonization Society, that the applications for the transportation of free negroes, and slaves proposed to be emancipated on condition of removal to Liberia,far exceed its means. There are, in North Carolinaand the adjacent states, fromthree to four thousandof both descriptions, ready to embark, were the society in a situation to send them away.

"R. S. Finlay, Esq., at a late anniversary says,—

"I know that much pains have been taken tocalumniateour brethren of the south, by representing them to be the advocates of perpetual despotism. From anextensive and familiar acquaintancewith their views and sentiments, formed upon actualobservation, I know this not to be the fact. I have publicly discussed this subjecteverywhere in the southern states, from the eastern shore ofMaryland to the Gulf of Mexico, in the presence of hundreds of slaves at a time, and with the general approbation of the audience to which my addresses were delivered,—and have uniformly represented it as affording the best and only safe means ofgraduallyandentirely abolishing slavery. Indeed, so well is the moral influence of the operations of this society understood in the extreme south, that allthe advocates of perpetual slavery are bitterly opposed to it, andnone are its advocates, but the friends of gradual, peaceful, and ultimate entire emancipation!" 16thReport.

"In a letter, dated Nov. 4, 1831, Mr. Clarkson says,

"For myself, I freely confess, that of all the things which have occurred in our favour since the year 1787, when the abolition of the slave trade was first seriously proposed, that which is now going on in the United States, under the auspices of the American Colonization Society, is most important. It surpasses anything which has yet occurred.No sooner had the colony been founded at Cape Montserado, than there appeared a disposition among the owners of slaves in the United States to give them freedom voluntarily, without one farthing of compensation, and to allow them to be sent to the land of their ancestors.This is to me truly astonishing! a total change of heart in the planters,so that many thousands of slaves may be redeemed without any cost of their redemption! Can this almost universal feeling have taken place without the intervention of the Spirit of God!"

"Within one year it is said that more than 2000 slaves have been offered the Colonization Society from five different States, with the desire expressed on the part of both master and slave, for a passage to Liberia. As Colonization gains ground, the freedom of untold thousands, it is to be hoped, will be secured, and Africa gladdened yet more and more with the light of civilization and christianity."

Abolitionists assert, with a degree of confidence that not unfrequently makes an unreflecting audience receive that for unquestionable truth, which has not a shadowof truth in it, that the Colonization Society has done nothing as yet in the cause of the afflicted man of colour! However satisfactorily the preceding instances expose the fallacy of this accusation; yet that which this Society has done, and is doing, is not confined to these cases; but extends to still further, and more important operations, which may be divided into two distinct heads. First, the happiness and comfort bestowed on those who have gone to Liberia; and secondly, the considerable check already given to the African slave-trade, by itstotal suppression along the whole coast of Liberia.

I shall prove the first of these statements by documents drawn up and signed by the coloured inhabitants of Liberia, who themselves had once been slaves, which is, it is presumed, the very best possible evidence that could be adduced.

At aPublic Meeting, held pursuant to notice, inMonrovia(Liberia) on Wednesday, Sept. 29th, 1836, J. C. Barbour, Esq., in the chair, the following resolutions were proposed and carried unanimously—

1. "On motion of the Rev. J. Revey,"Resolved, That this meeting entertain the warmest gratitude for what the Colonization Society have done for the people of colour, and for us particularly, and that we regard the scheme as entitled to the highest confidence of every man of colour.2. "On motion of S. Benedict, Esq.,"Resolved, That we return our grateful acknowledgments to * * * *, * * * *, Esqrs., and other early and devoted friends of colonization; names for which we shall ever cherish the highest esteem; that we hear with regret,from misrepresentation or want of accurate information, they have abandoned the noble scheme; and that we hope the day is not far distant in which they will again reunite their energies to advance the high and benevolent object.3. "On motion of Mr. H. Teage,"Resolved, That this meeting regard the colonizing institutionas one of the highest, holiest, and most benevolent enterprises of the present day; that as a plan for the amelioration of the coloured race it takes the precedence of all that have been presented to the attention of the modern world: that in its operations it is peaceful and safe; in its tendencies, beneficial and advantageous; that it is entitled to the highest veneration and unbounded confidence of every man of colour; that what it has already accomplished demands our devout thanks and gratitude to those noble and disinterested philanthropists that compose it, as being, under God, the greatest earthly benefactors of a despised and depressed portion of the human family."The hour being late, on motion of Rev. B. R. Wilson,"Resolved, That the meeting adjourn until to-morrow, 10 o'clock, A. M., to the First Baptist Meeting-house."Thursday, 10th.—Met according to adjournment.4. "On motion of James Brown, Esq.—Resolved, That the thanks of this meeting be presented to those ladies of the United States, particularly to those of New-York, Philadelphia, and Richmond, for their disinterested efforts to educate the children of this colony; and that they be assured that, in no department of the colony, do the effects of colonization shine more conspicuously than in the schools supported by their benevolence.5. "On motion of Doctor J. W. Prout,—Resolved, That this meeting entertain grateful remembrance of General Robert G. Harper of Baltimore, an early and devoted friend of colonization; also of the name of the late Daniel Murray, Esq. of Baltimore, and that we regard the Colonization Society and its friends as powerfully efficient in elevating the man of colour."Whereas it has been widely and maliciously circulated, in the United States of America, that the inhabitants of this colony are unhappy in their situation, and anxious to return:6. "On motion of Rev. B. R. Wilson,—Resolved, That the report is false and malicious, and originated only in a design to injure the colony, by calling off the support and sympathy of its friends: that, so far from a desire to return, we would regard such an event as the greatest calamity that could befall us.7. "On motion of Rev. G. R. McGill,—Resolved, That the name of Rev. R. R. Gurley never be forgotten.8. "On motion of S. Benedict, Esq.,—Resolved, That we entertain lively feelings of gratitude towards H. R. Sheldon, Esq. for his munificent donation towards the erection of a high school in this colony.9. "On motion of Mr. Uriah Tyner,—Resolved, That the thanks of this meeting are due to the members of the Colonization Society, for their unwearied zeal to promote the interest of this community.10. "On motion of Mr. Lewis Ciples,—Resolved, That this meeting entertain the highest respect for the memory of the late Thomas S. Grimkey, of South Carolina, for his persevering efforts in behalf of the Colonization Society.11. "On motion of Rev. Amos Herring,—Resolved, That this meeting entertain the deepest gratitude for the members of the Colonization Society, for the organization and continuation of an enterprise, so noble and praiseworthy as that of restoring to the blessings of liberty, hundreds and thousands of the sore oppressed and long neglected sons of Africa; that we believe it the only institution that can, under existing circumstances, succeed in elevating the coloured population; and that advancement in agriculture, mechanism, and science, will enable us speedily to aspire to a rank with other nations of the earth.12. "On motion of Mr. H. B. Matthews,—Success to thewheelsof colonization; may they roll over every opposer, and roll on, until all the oppressed sons of Africa shall be rolledhome!13. "On motion of Mr. David Moore,—Resolved, That we recollect, with peculiar satisfaction, the active part which the benevolent, in the state of Mississippi, have taken in the welfare of this colony.14. "On motion of Major L. R. Johnson,—Resolved, That this meeting cherish the most grateful remembrance of the name of the late Rev. R. Finley, of New Jersey, the founder and indefatigable patron of this colony.15. "On motion of J. J. Roberts, Esq.,—Resolved, That the thanks of this meeting be presented to the friends of this colony in England."On motion of Mr. Dixon B. Brown,—Resolved, That the resolutions of this meeting be published in the Liberia Herald."

1. "On motion of the Rev. J. Revey,

"Resolved, That this meeting entertain the warmest gratitude for what the Colonization Society have done for the people of colour, and for us particularly, and that we regard the scheme as entitled to the highest confidence of every man of colour.

2. "On motion of S. Benedict, Esq.,

"Resolved, That we return our grateful acknowledgments to * * * *, * * * *, Esqrs., and other early and devoted friends of colonization; names for which we shall ever cherish the highest esteem; that we hear with regret,from misrepresentation or want of accurate information, they have abandoned the noble scheme; and that we hope the day is not far distant in which they will again reunite their energies to advance the high and benevolent object.

3. "On motion of Mr. H. Teage,

"Resolved, That this meeting regard the colonizing institutionas one of the highest, holiest, and most benevolent enterprises of the present day; that as a plan for the amelioration of the coloured race it takes the precedence of all that have been presented to the attention of the modern world: that in its operations it is peaceful and safe; in its tendencies, beneficial and advantageous; that it is entitled to the highest veneration and unbounded confidence of every man of colour; that what it has already accomplished demands our devout thanks and gratitude to those noble and disinterested philanthropists that compose it, as being, under God, the greatest earthly benefactors of a despised and depressed portion of the human family.

"The hour being late, on motion of Rev. B. R. Wilson,

"Resolved, That the meeting adjourn until to-morrow, 10 o'clock, A. M., to the First Baptist Meeting-house.

"Thursday, 10th.—Met according to adjournment.

4. "On motion of James Brown, Esq.—Resolved, That the thanks of this meeting be presented to those ladies of the United States, particularly to those of New-York, Philadelphia, and Richmond, for their disinterested efforts to educate the children of this colony; and that they be assured that, in no department of the colony, do the effects of colonization shine more conspicuously than in the schools supported by their benevolence.

5. "On motion of Doctor J. W. Prout,—Resolved, That this meeting entertain grateful remembrance of General Robert G. Harper of Baltimore, an early and devoted friend of colonization; also of the name of the late Daniel Murray, Esq. of Baltimore, and that we regard the Colonization Society and its friends as powerfully efficient in elevating the man of colour.

"Whereas it has been widely and maliciously circulated, in the United States of America, that the inhabitants of this colony are unhappy in their situation, and anxious to return:

6. "On motion of Rev. B. R. Wilson,—Resolved, That the report is false and malicious, and originated only in a design to injure the colony, by calling off the support and sympathy of its friends: that, so far from a desire to return, we would regard such an event as the greatest calamity that could befall us.

7. "On motion of Rev. G. R. McGill,—Resolved, That the name of Rev. R. R. Gurley never be forgotten.

8. "On motion of S. Benedict, Esq.,—Resolved, That we entertain lively feelings of gratitude towards H. R. Sheldon, Esq. for his munificent donation towards the erection of a high school in this colony.

9. "On motion of Mr. Uriah Tyner,—Resolved, That the thanks of this meeting are due to the members of the Colonization Society, for their unwearied zeal to promote the interest of this community.

10. "On motion of Mr. Lewis Ciples,—Resolved, That this meeting entertain the highest respect for the memory of the late Thomas S. Grimkey, of South Carolina, for his persevering efforts in behalf of the Colonization Society.

11. "On motion of Rev. Amos Herring,—Resolved, That this meeting entertain the deepest gratitude for the members of the Colonization Society, for the organization and continuation of an enterprise, so noble and praiseworthy as that of restoring to the blessings of liberty, hundreds and thousands of the sore oppressed and long neglected sons of Africa; that we believe it the only institution that can, under existing circumstances, succeed in elevating the coloured population; and that advancement in agriculture, mechanism, and science, will enable us speedily to aspire to a rank with other nations of the earth.

12. "On motion of Mr. H. B. Matthews,—Success to thewheelsof colonization; may they roll over every opposer, and roll on, until all the oppressed sons of Africa shall be rolledhome!

13. "On motion of Mr. David Moore,—Resolved, That we recollect, with peculiar satisfaction, the active part which the benevolent, in the state of Mississippi, have taken in the welfare of this colony.

14. "On motion of Major L. R. Johnson,—Resolved, That this meeting cherish the most grateful remembrance of the name of the late Rev. R. Finley, of New Jersey, the founder and indefatigable patron of this colony.

15. "On motion of J. J. Roberts, Esq.,—Resolved, That the thanks of this meeting be presented to the friends of this colony in England.

"On motion of Mr. Dixon B. Brown,—Resolved, That the resolutions of this meeting be published in the Liberia Herald."

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