Journey by Railroad from Cumberland to Baltimore—A Tedious Stoppage—A Sabbath in Baltimore—Fruitless Inquiry—A Presbyterian Church andDr. Plummer—Richmond and its Resolutions—Dr Plummer's Pro slaveryManifesto—The Methodist Episcopal Church.
The railway from Cumberland to Baltimore is 178 miles long, and (like most lines in the States) is single. This fact is important, for our cousins, in boasting of the hundreds or thousands of miles of railway they have constructed, forget to tell us that they are nearly all single. Here and there they have a double set of rails, like our sidings, to enable trains to pass each other.
The ground was covered with snow, otherwise the scenery would have been magnificent. For a long time the Potomac was our companion. More than once we had to cross the stream on wooden bridges; so that we had it sometimes on our right and sometimes on our left, ourselves being alternately in Virginia and in Maryland. When within 14 miles of Baltimore, and already benighted, we were told we could not proceed, on account of some accident to a luggage-tram that was coming up. The engine, or (as the Americans invariably say) the "locomotive," had got off the rail, and torn up the ground in a frightful manner; but no one was hurt. We were detained for 7 hours; and instead of getting into Baltimore at 8 P.M., making an average of about 15 miles an hour, which was the utmost we had been led to expect, we did not get there till 3 A.M., bringing our average rate per hour down to about 9-1/2 miles. The tediousness of the delay was considerably relieved by a man sitting beside me avowing himself a thorough Abolitionist, and a hearty friend of the coloured race. He spoke out his sentiments openly and fearlessly, and was quite a match for any one that dared to assail him. His name was Daniel Carmichael, of Brooklyn. He is a great railway and canal contractor, and has generally in his employ from 500 to 800 people. He is also a very zealous "teetotaler." We had also aMrs. Malaprop, from Baltimore, with us, who told us, among other marvellous things, that in that city they took thesenses(census) of the people every month. She was very anxious to let all around her know that her husband was a medical man: she therefore wondered what "the Doctor" was then doing, what "the Doctor" thought of the non-arrival of the train, whether "the Doctor" would be waiting for her at the station, and whether "the Doctor" would bring his own carriage, or hire one, to meet her, &c.
March 14.—The day on which we arrived at Baltimore was the Sabbath. In a public room in the National Hotel, at which we were stopping, was hung up a nicely-framed announcement of the order of services in one of the Presbyterian Churches. We wished, however, to find a Congregational place of worship, and set off with that view. It was a beautiful day, and Baltimore seemed to send forth its inhabitants by streets-full to the various churches. In theOldWorld I never saw anything like it, nor elsewhere in theNew, except perhaps at Boston. All secular engagements seemed to be entirely suspended, and the whole city seemed to enjoy a Sabbath! As we walked along, I asked a young man if he could direct me to a Congregational church. He stared at me for a moment, and then said, "Do you mean a church with pews in it?" I asked another, "Can you tell me where I shall find a Congregational church in this city?"—"What congregation do you mean, sir?" was the reply. They evidently knew nothing at all about Congregationalism. The fact was, as I afterwards understood, we had not yet come into its latitude; for in America Presbyterianism and Congregationalism have hitherto been matters of latitude and longitude rather than of earnest conviction and firm adherence. We now inquired for aPresbyterianchurch, and were told that there was one not far from where we then stood, in which Mr. Plummer—a very popular minister just come into the city—preached. Following the directions given, we came to a certain church, in front of which two or three grave men stood talking to each other. In answer to the question, "What church is this?" one of these grave men said, with a good broad Scotch accent, "It's a Presbyterian church." The accent gave a double confirmation to the answer. "Is it Mr. Plummer's church?" I continued. With the same accent, and in a tone of gentle rebuke, I was told, "Yes, it isDoctorPlummer's." We entered. The congregation were assembling. We were left either to stand in the aisle or to take a seat as we pleased. We preferred the latter. The building was new, but built in the old Gothic style. The pews, the pulpit, the front of the gallery, the organ, and the framework of the roof, which was all exposed, were of oak, which had been made to resemble in colour wood that has stood the test of 400 or 500 years. The windows also were darkened. The whole affair was tremendously heavy, enough to mesmerize any one. The congregation was large, respectable, and decorous. After a few glances around, to see if there was a negro pew anywhere, I observed several coloured faces peeping from a recess in the gallery, on the left side of the organ,—there was the "Negro Pew," In due timeDoctorPlummer ascended the pulpit. He was a fine tall man, grey-haired, well dressed, with commanding aspect and a powerful voice. I ceased to wonder at the emphasis with which the Scotchman called himDoctorPlummer. He was quite theidealof aDoctor. His text was John iii. 18: "He that believeth on Him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." His subject was, that "man is justly accountable to God for his belief." This truth he handled in a masterly manner, tossing about as with a giant's arm Lord Brougham and the Universalists. Notwithstanding my want of rest on the previous night, the absurd heaviness of the building, and the fact that the sermon—which occupied a full hour—was all read, I listened with almost breathless attention, and was sorry when he had done.
And who was this Dr. Plummer? It was Dr. Plummer late of Richmond, in Virginia. "Richmond," says Dr. Reed, "is still the great mart of slavery; and the interests of morality and religion suffer from this cause. Several persons of the greatest wealth, and therefore of the greatest consideration in the town, are known slave-dealers; and their influence, in addition to the actual traffic, is of course unfavourable. The sale of slaves is as common, and produces as little sensation, as that of cattle. It occurs in the main street, and before the door of the party who is commissioned to make the sale." And what was the conduct of this Doctor of Divinity in reference to this state of things? He sanctioned it! He pleaded for it! He lived upon it! He was once actually supported, either wholly or in part, by slave labour! The church of which he was the pastor was endowed with a number of slaves. These slaves were hired out, and the proceeds were given in the way of stipend to theDoctor! Nor is this all. A few years ago the slave-holders of the South were greatly alarmed by the vigorous efforts of the Abolitionists of the North. It was about the time that the Charleston Post-office was plundered by a mob of several thousand people, and all the anti-slavery publications there found were made a bonfire of in the street; and where "the clergy of all denominations attended in a body, lending their sanction to the proceedings, and adding by their presence to the impressive character of the scene." On that occasion the clergy of the city of Richmond were not less prompt than their brethren of Charleston in responding to the "public sentiment."' They resolvedunanimously,—
"That we earnestly deprecate the unwarrantable and highly improper interference of the people of any other State with the domestic relations of master and slave.
"That the example of our Lord Jesus Christ and his Apostles, in not interfering with the question of slavery, but uniformly recognising the relations of master and servant, and giving full and affectionate instruction to both, is worthy the imitation of all ministers of the Gospel.
"That we will not patronise nor receive any pamphlet or newspaper of the Anti-slavery Societies, and that we will discountenance the circulation of all such papers in the community.
"That the suspicions which have prevailed to a considerable extent against ministers of the Gospel and professors of religion in the State of Virginia, as identified with Abolitionists, arewholly unmerited; believing as we do, from extensive acquaintance with our churches and brethren, that they are unanimous in opposing the pernicious schemes of Abolitionists."
After this, are men to be branded as "infidels," because they say theAmerican churches are the "bulwarks of slavery?"
But what has all this to do with our fine-looking and dignified "Doctor?" I will tell you. When these resolutions were passed, he was from home; but on his return, he lost no time in communicating to the "Chairman of the Committee of Correspondence" his entire concurrence with what had been done,—and here are extracts from his letter:—
"I have carefully watched this matter from its earliest existence; and everything I have seen or heard of its character, both from its patrons and its enemies, has confirmed me beyond repentance in the belief, that, let the character of the Abolitionists be what it may in the sight of the Judge of all the earth, this is the most meddlesome, impudent, reckless, fierce, and wicked excitement I ever saw.
"If Abolitionists will set the country in a blaze, it is but right that they should receive thefirst warming at the fire.
"Let it be proclaimed throughout the nation, that every movement made by the fanatics (so far as it has any effect in the South) does but rivet every fetter of the bondman, and diminish the probability of anything being successfully undertaken for making him either fit for freedom or likely to obtain it. We have the authority of Montesquieu, Burke, and Coleridge, three eminent masters of the science of human nature, that, of all men, slave-holders are the most jealous of their liberties. One of Pennsylvania's most gifted sons has lately pronounced the South thecradle of liberty.
"Lastly. Abolitionists are like infidels, wholly unaddicted to martyrdom for opinion's sake. Let them understand thatthey will be caught[lynched] if they come among us, and they will take good heed to keep out of our way. There is not one man among them who has any more idea of shedding his blood in the cause, than he has of making war on the Grand Turk."
So much for my splendid D.D., on whose lips I hung with such intense interest. I did not know all this at the time, or I should have felt very differently. As he had but recently left Richmond when I saw him, it is not at all unlikely that those fine clothes he had on were the fruit of the slave's unrequited toil. He has always, I believe, stood high among his brethren, and one or two excellent tracts of his are published by the American Tract Society.
All denominations are here alike guilty in reference to their coloured brethren. In this very city the General Conference of the Methodist Episcopal Church for 1840 passed the following resolution:—
"That it is inexpedient and unjustifiable for any preacher to permit coloured persons to give testimony against white persons in any State where they are denied that privilege by law."
Against this iniquitous resolution the official members of two of the coloured Methodist Episcopal Churches in Baltimore immediately remonstrated and petitioned. The following powerful and pathetic passages are from their address:—
"The adoption of such a resolution by our highest ecclesiastical judicatory,—a judicatory composed of the most experienced and the wisest brethren in the Church, the choice selection of twenty-eight Annual Conferences,—has inflicted, we fear, an irreparable injury upon eighty thousand souls for whom Christ died,—souls who, by this act of your body, have been stripped of the dignity of Christians, degraded in the scale of humanity, and treated as criminals, for no other reason than the colour of their skin! Your resolution has, in our humble opinion,virtuallydeclared that a mere physical peculiarity, the handiwork of our all-wise and benevolent Creator, isprimâ facieevidence of incompetency to tell the truth, or is an unerring indication of unworthiness to bear testimony against a fellow-being whose skin is denominated white. * * *
"Brethren, out of the abundance of the heart we have spoken.Our grievance is before you! If you have any regard for the salvation of the eighty thousand immortal souls committed to your care,—if you would notthrustbeyond the pale of the Churchtwenty-five thousand souls in this city, who have felt determined never to leave the Church that has nourished and brought them up,—if you regard us as children of one Common Father, and can upon reflection sympathize with us as members of the body of Christ,—if you would not incur the fearful, the tremendous responsibility of offending not only one, but many thousands of his 'little ones,'—we conjure you to wipe from your journal the odious resolution which is ruining our people."
This address was presented to one of the Secretaries, a delegate of the Baltimore Conference, and subsequently given by him to the Bishops. How many of the members of Conference saw it, is unknown. One thing is certain,it was never read to the Conference.
A Sabbath at Baltimore (continued)—A Coloured Congregation—TheThought of seeing Washington abandoned—Departure from Baltimore—Coloured Ladies in the Luggage-Van—American Railways—ChesapeakBay—Susquehannah—State of Delaware, and Abolition of Slavery—Philadelphia—Albert Barnes—Stephen Girard's Extraordinary Will.
In the afternoon of my first Sabbath at Baltimore I found, after much inquiry, a congregation of coloured people, who were some sort of Methodists. My wife and I were the only white people in the place. We were treated with great politeness, and put, not in a pew apart by ourselves, but in one of the best places they could find, in the very midst of the congregation. A serious-looking coloured man opened the service, with great propriety of manner and expression. He was the regular pastor. A black man, a stranger as I understood, preached. His text (he said) was, "Behold, I come quickly;" and they would find it in the Book of Revelation. But chapter and verse were not given, nor had he the Bible open in Revelation at all. I suspected that he could not read; and that suspicion was confirmed by the amount of nonsense which he soon uttered. At first his words were "few and far between," uttered in a tone of voice scarcely audible. Soon, however, he worked both himself and his audience into a tremendous phrenzy. The burden of his song was—how John had lived to a very great age, in spite of all attempts to put him to death; how his enemies had at last decided to try the plan of throwing him into a "kittle of biling ile;" how God had said to him, "Never mind, John,—if they throw thee into that kittle, I'll go there with thee,—they shall bile me too;" how John was therefore taken up alive; and how his persecutors, baffled in all their efforts to despatch him, ultimately determined to throw their victim upon a desolate island, and leave him there to live or perish as he might. During the delivery of all this nonsense, the laughing, the shouting, the groaning, and the jumping were positively terrific. It was Methodism gone mad. How disgraceful, that American Christians, so called, with all their schools and colleges, and with all their efforts to send the Gospel to Africa, should leave these people at their very doors thus to feed upon "husks" and "ashes!" Between 500 and 600 people were listening to this ignorant man, giving as the pure and positive word of God what was of very doubtful authority, intermingled with the crudities of his own brain. I wished to stay through the service, and perhaps at the close express my fraternal feelings; but I was so shocked and grieved at this ranting exhibition that I felt it unwarrantable to remain.
Leaving these unfortunate people, we peeped into two cathedral churches,—that of the Church of England, or (as it is here called) the Protestant Episcopal Church, and that of the Church of Rome. Both buildings are very splendid. We had been in the former some time before we felt quite sure that we were not in a Popish place of worship, so papistical were its aspect and arrangements. It was evident that Puseyism, or Popery in some form, had there its throne and its sceptre. The avowedly Popish cathedral was crowded with worshippers; and, to the shame of Protestantism be it spoken, black and coloured people werethereseen intermingled with the whites in the performance of their religious ceremonies! The State of Maryland, of which Baltimore is the capital, having been first settled by a colony of Roman Catholics, might be expected to be a stronghold of Popery. Yet, it is not so. The adherents of that system are but a small minority of the population.
Baltimore is, however, a stronghold of slavery. Here Garrison's indignation against the system was first kindled—here Frederick Douglas tasted some of its bitter draughts—and here Torrey died its victim. The following are specimens of the manner in which the trade in human flesh is carried on in this city:—
"NEGROES WANTED.—I have removed from my former residence. West Pratt-street, to my new establishment on Camden-street, immediately in the rear of the Railroad Depôt, where I am permanently located. Persons bringing Negroes by the cars will find it very convenient, as it is only a few yards from where the passengers get out. Those having Negroes for sale will find it to their advantage to call and see me, as I am at all times paying the highest prices in cash.
"J. S. DONOVAN, Balt. Md."
"o28—6m*."
"CASH FOR FIVE HUNDRED NEGROES.—At the old establishment of Slatter's, No. 244, Pratt-street, Baltimore, between Sharp and Howard Streets, where the highest prices are paid, which is well known. We have large accommodations for Negroes, and always buying. Being regular shippers to New Orleans, persons should bring their property where no commissions are paid, as the owners lose it. All communications attended to promptly by addressing
"j5—6m*."
Before and since my arrival in the United States, I had thought much of seeing Washington, and, if possible, Congress in session. But such was the severity of the weather that we could not cross the Alleghanies before that assembly had risen and dispersed. At Baltimore I was within two hours' journey of the capital. Should I go and see it? No; for what cantherebe found to gratify the friend of freedom and of man? The Missouri compromise, the annexation of Texas, and the Mexican War, are all associated with Washington. The capital itself is but a great slave-mart, with its baracoons and manacles, its handcuffs and auction-stands! Ay, and all this in full view of the national edifice, wherein is deposited that instrument which bears on its head and front the noble sentiment—"That all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness." Under the influence of these recollections, I abandoned the idea of visiting Washington.
At 9 o'clock on Monday morning we set off by railway for Philadelphia. While I was taking a last glance at my trunks in the luggage-van, at the Baltimore station, about half-a-dozen very clean and respectable coloured ladies came up, and made for the said van as a matter of course. It was the only accommodation that would be allowed them, though they paid the same fare as other people! They were ladies to whom any gentleman in England would have been proud to resign a seat. But in the land of equality, they were consigned to the cold, dark, and dirty regions of the luggage-van. I noticed one important difference between the railway economy of England and that of America. In the former, as you know, the railway is haughty, exclusive, and aristocratic. It scorns all fellowship with common roads, and dashes on, either under or over the houses, with arbitrary indifference. In America, it generally condescends to pass along the public streets to the very centre of the city, the engine being taken off or put to in the suburbs, and its placeintra muros, if I may so say, supplied by horses. In leaving Baltimore, the engine was attachedbeforewe got quite out of the city; and we were going for some time along the common road, meeting in one place a horse and cart, in another a man on horseback, in another a pair of oxen fastened to each other, and so on. Dangerous enough, apparently! yet railway accidents are much less frequent in America than in England. It is, besides, an immense saving of capital.
In our progress, we had to cross several arms of the Chesapeak Bay. These arms were from one to two miles wide, and the railway is carried over them upon posts driven into the ground. It seemed like crossing the sea in a railway carriage. At Havre de Grace we had to cross the Susquehannah River. This word Susquehannah is Indian, and means literally, I am told, "the rolling thunder." In crossing it, however, we heard no thunder, except that of the luggage-van over our heads, on the top of the steamer. Here we changed carriages. We soon got sight of the Delaware, which kept us company nearly all the way to Philadelphia. Delaware, the smallest of all the States except Rhode Island, we entirely crossed. A few days before, Delaware had well nigh done herself great honour. Her House of Representatives carried, by a majority, a vote for the abolition of slavery within her boundaries; but the measure was lost in her Senate by a majority of one or two. The State legislature will not meet again for two years. All parties are confident that the measure will then be triumphantly carried through. In America, however, the abolition of slavery in any State does not always mean freedom to the slaves. Too often it is a mere transportation of them to the Southern States. Had Delaware passed a law that all slaves should he free at the expiration of five years, or that all children born after a certain period should he free, the owners of slaves would have had an obvious interest in disposing of their human property to the Southern tradersbeforethat period arrived. Mothers, too, would have been hastened Southward to give birth to their offspring; so that the "peculiar institution" might lose none of its prey. Measures for the abolition of slavery in any part of America do not arise from sympathy with the negro, and from a wish to improve his condition and promote his happiness, but from aversion to his presence, or perhaps from a conviction that the system of slavery is expensive and impolitic. Those who feel kindly towards their coloured brother, and act towards him under the impulse of pure and lofty philanthropy, are, I am sorry to say, very few indeed.
These views may appear severe and uncharitable towards the American people, but they are confirmed by M. de Tocqueville. "When a Northern State declared that the son of the slave should be born free," observes that impartial writer, "the slave lost a large portion of his market value, since his posterity was no longer included in the bargain, and the owner had then a strong interest in transporting him to the South. Thus the same law prevents the slaves of the South from coming to the Northern States, and drives those of the North to the South. The want of free hands is felt in a State in proportion as the number of slaves decreases. But, in proportion as labour is performed by free hands, slave labour becomes less productive; and the slave is then a useless or an onerous possession, whom it is important to export to those Southern States where the same competition is not to be feared.Thus the abolition of slavery does not set the slave free: it merely transfers him from one master to another, and from the North to the South." M. de Tocqueville adds, in a note, "The States in which slavery is abolished usually do what they can to render their territory disagreeable to the negroes as a place of residence; and as a kind of emulation exists between the different States in this respect, the unhappy blacks can only choose the least of the evils which beset them." This is perfectly true.
Crossing the Schuilkyl, we arrived about 3 o'clock P. M. in Philadelphia, "the city of brotherly love," having performed the journey of 97 miles in six hours, a rate of only 16 miles an hour!
In Philadelphia were many men and things that I wished to see. First and foremost, in my professional curiosity, was Albert Barnes; but being anxious to push on to New York that night, I had but an hour and a half to stay. Of a sight of the famous author of the "Notes," I was therefore compelled to deny myself. My regret was diminished, when I learned from an English minister of high standing, who, under the influence of the best feelings, and with an excellent introduction, had called upon the Commentator, that he received him with a degree of indifference bordering on rudeness.
In Philadelphia there is no Congregational Church. A few years ago John Todd, the well-known author of "The Student's Guide," attempted to raise one. He was but little countenanced, however, by Albert Barnes and the Presbyterians, and failed.
In passing through this city, I had a distant glimpse of a most remarkable institution. M. Girard, an old bachelor, a native of France, who had accumulated immense wealth, died a few years ago, leaving by will the enormous sum of two millions of dollars, or upwards of four hundred thousand pounds sterling, to erect and endow a college for the accommodation and education of three hundred orphan boys. The ground on which it was to be built, consisting of no less than 45 acres, he ordered to be enclosed with a high solid wall, capped with marble, and lined upon the top with long iron spikes. He also inserted in his will the following extraordinary clause: "I enjoin and require that no ecclesiastic, missionary, or minister of any sect whatever, shall ever hold or exercise any station or duty whatever in said college; nor shall any such person ever be admitted for any purpose, or as a visitor, within the premises appropriated to the purpose of said college." An attempt was made before the Supreme Court of the United States to set aside this will, and Daniel Webster, the great New England barrister, delivered a powerful "plea" against it; but the attempt was overruled. For some years the building has been slowly proceeding, and is not yet ready for occupation. Had I had time, I could not, being a minister, have entered the premises. To me, and to all like me, "Procul, procul, este, profani" is chiselled on every stone!—a singular monument of the priest-hating propensities of the old French Revolutionists.
Departure from Philadelphia—A Communicative Yankee—Trenton—TheMansion of Joseph Bonaparte—Scenes of Brainerd's Labours One HundredYears ago—First Impressions of New York—150, Nassau-street—PrivateLodgings—Literary Society—American Lodging-houses—A Lecture onAstronomy—The "Negro Pew" in Dr. Patton's Church.
At half-past 4 in the afternoon of March 15 we left Philadelphia by railway for New York, which we reached at 10 P.M., an average again of about 16 miles an hour. In this journey I met with a very communicative Yankee, who, though not a religious man, was proud to trace his genealogy to the "Pilgrim Fathers," and, through them, to the Normans. Intercourse, he said, had been maintained for the last two centuries between the English and American branches of the family. He also took care to inform me that the head of the English branch was a baronet. This was but one of many instances in which I found among our Transatlantic friends a deep idolatry of rank and titles. In talking of their own political institutions, he declared their last two Presidents to have been—the one a fool, and the other a knave,—Polk the fool, and Tyler the knave. He entertained an insane and cruel prejudice against those whose skin was not exactly of the same colour with his own, and "thanked God" that he had no African blood in his veins.
We passed through Trenton, celebrated as the scene of a bloody conflict between the British and the American forces. The Americans, I am sorry to say, dwell too fondly on the remembrance of those deadly struggles. They cherish the spirit of war. The influence of Elihu Burritt and his "bond of brotherhood" is indeed greatly needed on both sides of the Atlantic.
We also passed what once was the residence of ex-royalty—the princely mansion which Joseph Bonaparte erected for himself after he lost the throne of Spain. It is surrounded with about 900 acres of land, his own private property; and was still in the family, though about to be sold. What a home has America proved both to fallen greatness and to struggling poverty! Princes and peasants alike find shelter here.
This journey conducted us through New Brunswick, Elizabeth Town, Newark,—places associated with the name of David Brainerd, and often (a hundred years ago) the scenes of his toils and travels. But where are the descendants of those Indians on whose behalf he felt such intense solicitude? Alas! not a vestige of them is to be seen.
Having thus crossed New Jersey State, we came to New Jersey city, where we crossed a ferry to New York. After rather more than the usual amount of anxiety about baggage, &c., we reached the Planter's Hotel a little after 10 at night.
Next morning I sallied forth to gaze, for the first time, at the wonders of New York. The state of the streets impressed me unfavourably. The pigs were in the enjoyment of the same unstinted liberty as at Cincinnati. Merchants and storekeepers spread their goods over the entire breadth of the causeway, and some even to the very middle of the street. Slops of all sorts, and from all parts of the houses, were emptied into the street before the front doors! The ashes were disposed of in a very peculiar manner. Each house had, on the edge of the parapet opposite, an old flour-barrel, or something of the sort, into which were thrown ashes, sweepings, fish-bones, dead rats, and all kinds of refuse. A dead rat very frequently garnished the top of the barrel. This was the order of things, not in small by-streets only, but also in the very best streets, and before the very best houses. The pavement too, even in Broadway, was in a very wretched state.
I made for No. 150, Nassau-street, where the Tract Society, the Home Missionary Society, and the Foreign Missionary Society have their rooms. To some parties in that house I had introductions. The brethren connected with those societies treated me with great kindness and cordiality, and made me feel as though I had been in our own missionary rooms in Blomfield-street. By their aid I obtained private lodgings, in a good situation and in good society.
The landlady was a Quaker, with half-a-dozen grown-up daughters. Our fellow-lodgers consisted of the Rev. A.E. Lawrence, Assistant-Secretary of the American Home Missionary Society (who had a few months before become the landlady's son-in-law); the Rev. Mr. Martyn, and his wife, a woman of fine talents, and editor of "The Ladies' Wreath;" the Rev. Mr. Brace, an editor in the employ of the Tract Society; Mr. Daniel Breed, M.D., a Quaker, and principal of a private academy for young gentlemen (also the landlady's son-in-law); Mr. Oliver Johnson, a sub-editor of theDaily Tribune, and a well-known Abolitionist; and Mr. Lockwood, a retired grocer,—who, having gained a small independence, was thus enjoying it with his youthful wife and child in lodgings.
Into society better adapted to my taste and purposes I could not have gone. This mode of life is very extensively adopted in America, —married couples, with families, living in this manner for years, without the least loss of respectability. They seldom have sitting-rooms distinct from their bed-rooms, which are made to answer both purposes; and as to meals, all meet to eat the same things, at the same table, and at the same time. The custom is economical; but it has an injurious effect upon character, especially in the case of the women. The young wife, not being called upon to exercise herself in domestic economy, is apt to become idle, slovenly, and—in a certain sense—worthless. The softening associations and influences, and even the endearments, of "home," are lost. There is nodomesticity.
In the evening of the 17th I went to the Broadway Tabernacle, to hear a lecture on Astronomy from Professor Mitchell of Cincinnati, no ordinary man. Although the admission fee was half-a-dollar, upwards of a thousand persons were present. Without either diagrams or notes, the accomplished lecturer kept his audience in breathless attention for upwards of an hour. He seemed to be a devout, unassuming man, and threw a flood of light on every subject he touched. His theme was the recent discovery of the Leverrier planet; and perhaps you will not be displeased if I give you a summary of his lucid observations. In observing how the fluctuations of the planet Herschel had ultimately led to this discovery, he said:
"For a long time no mind dared to touch the problem. At length a young astronomer rises, unknown to fame, but with a mind capable of grasping all the difficulties involved in any of these questions. I refer of course to LEVERRIER. He began by taking up the movements of Mercury. He was dissatisfied with the old computations and the old tables; and he ventured to begin anew, and to compute an entirely new set of tables. With these new tables, he predicted theprecise instantwhen the planet Mercury, on the 18th of May, 1845, would touch the sun, and sweep across it. The time rolls round when the planet is to be seen, and his prediction verified or confuted. The day arrives, but, alas! for the computer, the clouds let down their dark curtains, and veil the sun from his sight. Our own Observatory had just been finished; and if the audience will permit, I will state briefly my own observations upon the planet. I had ten long years been toiling. I had commenced what appeared to be a hopeless enterprise. But finally I saw the building finished. I saw this mighty telescope erected,—I had adjusted it with my own hands,—I had computed the precise time when the planet would come in contact with the sun's disk, and the precise point where the contact would take place; but when it is remembered that only about the thousandth part of the sun's disk enters upon the field of the telescope, the importance of directing the instrument to the right point will be realized. Five minutes before the computed time of the contact, I took my place at the instrument. The beautiful machinery that carries the telescope with the sun was set in motion, and the instrument directed to that part of the sun's disk at which it was anticipated the contact would take place. And there I sat, with feelings which no one in this audience can realize. It was my first effort. All had been done by myself. After remaining there for what seemed to be long hours, I inquired of my assistant how much longer I would have to wait. I was answeredfour minutes. I kept my place for what seemed an age, and again inquired as before. He told me that but one minute had rolled by. It seemed as if time had folded his wings, so slowly did the moments crawl on. I watched on till I was told that but one minute remained; and, within sixteen seconds of the time, I had the almost bewildering gratification of seeing the planet break the contact, and slowly move on till it buried itself round and deep and sharp in the sun.
"I refer to this fact for two reasons,—first, to verify Leverrier; and, second, to impress upon your minds the desirableness of locating our observatories in different parts of the earth. No European astronomer could have made this observation, because in their longitudes the sun would have set previous to the contact of the planet with its disk. I had the gratification of furnishing these observations to Leverrier himself, who reported upon them to the Academy of Sciences. The triumph of Leverrier was complete. It was after this that Arago, seeing the characteristics of his mind, said to him, 'Take up the movements of the planet Herschel,—watch them, analyze them, and tell us what it is that causes them.' Leverrier throws aside all other employments, and gives his mind to the investigation of this subject. He begins entirely back. He takes up the movements of the planets Jupiter and Saturn, and investigates them anew: he leaves nothing untouched. Finally, after having in the most absolute manner computed all the influence they exercise upon the planet Herschel, he says, 'I now know positively all existing causes that disturb the planet; but there is an outstanding power that disturbs it not yet accounted for, and now let me rise to a knowledge of that outstanding cause.' He did what no other man ever had attempted. He cleared up all difficulties;—he made all daylight before his gaze. And now, how shall I give to you an account of the train of reasoning by which he reached out into unknown space, and evoked from its bosom a mighty world? If you will give me the time, I will attempt to give you an idea of his mighty workings in the field of science.
"In the first place, let it be remembered that the planets circulate through the heavens in nearly the same plane. If I were to locate the sun in the centre of the floor, in locating the planets around it, I should place them upon the floor in the same plane. The first thing that occurred to Leverrier, in looking for the planet, was this,—he need not look out of the plane of the ecliptic. Here, then, was one quarter in which the unknown body was to be found. The next thing was this,—where is it located, and what is its distance from the sun? The law of Bode gave to him the approximate distance. He found the distance of Saturn was about double that of Jupiter, and the distance of Herschel twice that of Saturn; and the probability was that the new planet would be twice the distance of Herschel,—and as Herschel's distance is 1,800,000 miles, the new planet's would be 3,600,000. Having approximated its distance, what is its periodic time?—for if he can once get its periodic time, he can trace it out without difficulty. According to the third of Kepler's laws, as the square of the period of Herschel is to the square of the period of the unknown planet, so is the cube of the distance of Herschel to the cube of the distance of the unknown planet. There is only one term unknown. The periodic time of Herschel we will call 1, and its distance 1, and by resolving the equation, we find the periodic time of the new planet to be a fraction less than three times that of Herschel, or about 220 years. Now, if it be required to perform 360 degrees in 220 years, it will perform about a degree and a half in one year. Only one thing more remains to be accomplished. If it is possible to get the position of the unknown body atany time, we can trace it up to where it should be in 1847.
"First, then, let us suppose the sun, Herschel, and the new planet in certain fixed positions, which we will represent as follows,—
[Illustration:A B C
Sun. Herschel. Unknown, orLeverrier Planet.]
"It will be observed that a line drawn out from the sun to the right will pass through Herschel, and if continued will intersect the new planet. It is very apparent that, when these three orbs occupy the position assigned them above, the influence of the unknown planet upon Herschel will be exercised in the highest degree, and consequently that Herschel will be drawn farther from the sun at that juncture than at any other; and if we know whereHerschelis, when this effect is produced, by prolonging the line through Herschel outward, it must pass through the new planet. The delicate observations upon Herschel gave this result, and showed when it was that it was swayed farthest from the sun. By taking the place occupied by the planet at that time, and increasing it onward one degree and a half per annum, we can point out the place it must occupy at any given period. In September last we find Leverrier communicating these results to his friends in Berlin. They are provided with charts, on which every observed star is mapped down; and if any new object presents itself in the heavens, it is immediately subjected to a rigid scrutiny. On the very night on which Leverrier's letter had been received, we find the telescope directed to the designated point in the heavens. A stranger appears, but has only the aspect of a fixed star. Long did the eye watch that night, but no motion was found. When twenty-four hours rolled round, and it was once more possible to fix the instrument upon this strange body, it had moved in the precise degree and direction computed. The new planet was found. The news spread with the utmost rapidity throughout the world,—all Europe was electrified, and soon the intelligence crossed the waters. Our telescope was directed to this object. All had hitherto failed,—no eye had ever seen it round and planet-like from its disk. The evening finally came round for the examination. Time moved on its leaden wings; but twilight faded away at length, and I took my seat, with my assistant, at the instrument. I directed the telescope to that point of the heavens. I found four stars in the field of view. The first was brought to the field of view of the instrument, and pronounced to be a fixed star; and so with the second. The third was brought forward; and before it had reached the centre of the field, I heard the exclamation, 'There it is!' and there it was, as bright and beautiful as Jupiter himself. Here was a result not attained by any other instrument in the world. When we know that a body is a planet, then, and not till then, do we find the disk. The great rival of our instrument had seen it, but did not recognise it.
"Before five minutes had elapsed, the micrometical wires pronounced its diameter to be 40,000 miles. Here were results such as no previous one had attained, I mention it, because I think it is right that our own country, which has but just commenced its career in this science, should know what is her due; and I trust the day is not far distant when we shall become as distinguished for our proficiency, for our learning, for our researches, and for our efforts in behalf of Astronomy, as we have hitherto been for our profound neglect of everything belonging to this sublime science."
So much had been recently said in England about the "Negro Pew" in Dr. Patton's Church that I naturally felt curious to see it for myself, resolving (if possible) to sit in it. On Sabbath morning the 21st of March I set off with my wife on this errand, taking for our guide as to the precise position of the "locality" Mr. Page's "Letter of Apology,"—in which it was stated that in that church they treated the coloured people well; that they were elevated above the rest of the congregation, and nearer heaven; and, finally, that they occupied a position of honour, being on the right hand of the minister, as Jesus Christ was on the right hand of God! We found two coloured people—an old man and an old woman—seated in the front pew close to the minister's right hand; and at once concluded that the section of pews at the end wall must be the favoured spot, the terrestrio-celestial elevation commonly called the "Negro Pew." We advanced, and installed our white faces in the pew immediately behind the sable couple. The old lady seemed really alarmed, and, with amusing earnestness, motioned us to take a seat elsewhere. Remonstrance was all in vain,—we were determined to sit among the happy favourites. At this time but few persons were present. By-and-by the children of the Sunday-school were marched into the neighbouring pews on the other side of the aisle, and one of the lady teachers made eager signs for us to come away from our strange position. I nodded an intimation that we were all right, and perfectly comfortable. After the lapse of a few moments, another polite and compassionate lady actually rose and came to the pew-door to remonstrate with us.
In a serious yet coaxing tone, she said, "Won't you take a seat here on this side of the aisle?"
"No, thank you, madam," I replied; "we are quite comfortable."
"But," she continued, in a voice of deep commiseration, "this is the place allotted to the coloured people."
"Thank you," I rejoined; "we have made no mistake."
"Well, just as you please, sir!" (as though she had saidDe gustibus non disputandum) and with that she retreated.
The eyes of all in the synagogue were upon us. The little people whispered, and the big people stared, and all the people marvelled.
The morning was dark and wet, and yet (as usual) the Venetian blinds were all down. The gallery was occupied by three classes of persons: the black people—about a dozen in number—on the "right hand," the singing people in front, and the Sunday-school children everywhere else. The regular congregation, amounting perhaps to 300, were all downstairs.
Dr. Patton ascended the pulpit-stairs with his cloak on, placed a manuscript "fresh from the mint" under the cushion, sat down, took out his pocket-handkerchief, applied it vigorously, and then gazed leisurely around.
The pulpit service commenced with a short prayer; then followed singing by the choir, all else sitting silent. The tenth chapter of Romans was read; then came the long prayer, in which the Doctor prayed for the abolition of slavery, and for the spread of the Gospel. The text, which succeeded, was Rom. x. 3, 4. Having noticed the context, the preacher proposed—
I. To explain the text. (Here he examined very critically the meaning of the Greek word [Greek: dikai-osunous], quoting Moses Stuart and others.)
II. To designate those who go about to establish their own righteousness.
III. To remonstrate against such conduct, as being unnecessary, criminal, and dangerous.
The discourse was sound and good, but every word read. The disorderly conduct of the children in the gallery proved a great annoyance; and for all the solicitude of the ladies to get us away from the vicinity of coloured skins, not one of them had the politeness to offer us either Bible or hymn-book.
This visit of ours to the "Negro Pew" was immediately laid hold of by the Abolitionists, and made to go the whole round of their papers as a "testimony against caste." This provoked into action the prolix pen of the celebrated Mr. Page, who wasted on the subject an immense quantity of ink and paper. "Page" after page did he pen; continued to do so, to my certain knowledge, for about three months after; and, for aught I know to the contrary, he may bepagingaway to this very day. This commotion answered my purpose exceedingly well,—my object being to bear testimony against the impiousness of such a distinction and separation in the house of God. It is, however, but justice to Dr. Patton to observe that the case is not singular, the peculiar celebrity of his "Negro Pew" arising entirely from the imbecile and somewhat profane apology volunteered by Mr. Page. In point of fact, Dr. Patton and his people, as I ascertained in conversation with him on the subject, are rather in advance of their neighbours in kind feeling towards the coloured people.
A Presbyterian Church in New York, and its Pastor—The Abbotts and their Institution—Union Theological Seminary—Dr. Skinner's Church—New York University—A threatening "Necessity"—Prejudice against Colour—A Fact connected with Mr. ———'s Church—Another Fact in Pennsylvania—State of Public Opinion in New York—An Interview with Dr. Spring—A Missionary Meeting in Dr. Adams's Church.
In the evening I preached by engagement for the Rev. ———, in the —— Presbyterian Church. It was pouring with rain, and not more than 150 persons were present. The pastor, who had visited me in a very fraternal manner, kindly proposed to devote part of the next day to showing me some of the "lions" of the city. The first place we visited was Mount Vernon, the institution of the Abbotts. It is a seminary for young ladies, with 200 pupils. The first of the brothers to whom we were introduced was John Abbott, the author of "The Mother at Home." He is apparently 40 years of age. He introduced us to the room of the senior class, which consisted of 30 or 40 young ladies, from 14 to 25 years of age. They were engaged in a French exercise with Jacob Abbott, the author of "The Young Christian," "The Corner Stone," "The Way for a Child," &c., &c. The exercise over, we were introduced to Mr. Jacob Abbott, and were requested to accompany him to a private sitting-room. I found him an exceedingly pleasant and unassuming man. He is 43 years of age, but looks younger. He wrote both "The Young Christian" and "The Corner Stone" when he was only 25. John is two years younger than Jacob; Charles, to whom also I was introduced, is younger still; and Gorham, whom I did not then see, is the youngest of the four. All are ministers, though not pastors,—all highly intellectual men, and connected more or less with this seminary, which is one of the best conducted I have ever seen. The pupils are not boarders, but they pay from 10_l._ to 15_l._ a year for their tuition alone. I subsequently made another visit to this institution in company with my wife, upon whom Mr. Jacob Abbott had very politely called.
Mr. ——— intended to introduce me to Dr. Spring, but he was not at home. He then took me to the Union Theological Seminary. In that institution about 120 young men are preparing for the Christian ministry. The library containstwenty thousandvolumes on theology alone—musty and prosy tomes! What a punishment it would be to be compelled to wade through the whole! We saw neither professors nor students. My principal recollection of the place is that of feeling intensely hungry, and smelling at the same time the roast beef on which, in some of the lower regions of the buildings, the young divines were regaling themselves. In vain I wished to join them in that exercise.
When we came out, my guide proposed to take me to see Dr. Robinson. Much as I wanted to see the author of the "Greek Lexicon," and the Traveller in Palestine, there were other claims that then more urgently pressed themselves. I had breakfasted at 7, and it was now near 1. I gave my friend a hint to that effect. But he overruled it by saying, "It is close by, and won't take us many minutes." We went, but the Doctor was not in. We were now opposite Dr. Skinner's Church, and my friend insisted on my going to see it. It will hold about 1,000 people. All the pews are cushioned and lined, and the place has a decided air of aristocracy about it. The school-room, the lecture-room, the vestry, &c., were very complete and convenient. "How strange," I observed to my friend, "that you should so far exceed us in the comfort of your places of worship, and at the same time be so far behind us in domestic comforts." "That" said he, "was the principle of the Puritans,—the house of God first, their own after." I ventured to ask him what salaries ministers in New York generally received. He told me from 1,000 to 4,000 dollars, or from 200_l._ to 800_l._ "My own," he added, "is 2,000 dollars." We were now not far from the New York University. "You must go and see that," said he. I went, but saw nothing particular except the library, empty lecture-rooms, and chapel,—no professors. My friendly guide pointed to a portrait of Lord Lyndhurst, told me with evident pride that he was a Yankee, and marvelled at my ignorance of the fact.
From time to time I had given him hints that I was afraid of being too late for dinner at my lodgings; and when the sight-seeing was at last ended, he very coolly and complacently said, "Now, if you really think you are too late for dinner at your place, I shall be under thenecessityof asking you to go and take a plate with me." Those were theipsissima verba. I could scarcely keep my gravity; but I replied, "Thank you, sir; I want to go to the centre of the city, and I can easily get a dinner at any eating-house." He both nodded and expressed an entire concurrence, and seemed to think it anadmirablearrangement. In parting, he pressed me to preach for him on the following Thursday, but I declined. The next day I was told, on unquestionable authority, that two or three years ago one of the elders of this gentleman's church, meeting a man from South America whom he took to be a mixture of Spaniard and Indian, requested his company to church. The stranger assented, and sat with him in his pew. He liked the service, became interested, and went again and again. At last it was whispered that he was a "Nigger,"—i.e.had a slight mixture of African blood in him. The next week a meeting of the Session was held, at which it was unanimously resolved that the intruder's entrance into the body of the church must be prohibited. Two men were stationed at the door for that purpose. The stranger came. He was stopped, and told that he could not be allowed to enter the body of the church, there being a place up in the gallery for coloured people. The man remonstrated, and said he had been invited to take a seat in Mr. So-and-so's pew. "Yes," they replied, "we are aware of that; but public feeling is against it, and it cannot be allowed." The stranger turned round, burst into tears, and walked home.
Mr. Johnson, of theTribune, told me that two or three years ago he and thirty or forty more were returning from an Anti-slavery Convention held at Harrisburgh in Pennsylvania. They had left by railway for Philadelphia at 3 o'clock in the morning. At a town called Lancaster they stopped to breakfast. In the company were two coloured gentlemen, one of whom was a minister. They all sat down together. Soon the waiters began to whisper, "A nigger at table!" "There is two!" The landlord quickly appeared, seized one of the coloured gentlemen by the shoulder, and asked him how he dared to sit down at table in his house. The company remonstrated, and assured him that those whose presence appeared to be so offensive were very respectable men, friends of theirs, whom they had invited to sit down. It was all in vain. The landlord would hear nothing; "the niggers must go." "Very well," said the rest of the company; "then we shall all go." Away they went, and left the refined landlord to console himself for the loss of a large party to breakfast. They had to travel all the way to Philadelphia before they could break their fast.
The same gentleman told me that he believed if a white man of any standing in society in New York were now to marry a coloured lady, however intelligent and accomplished, his life would be in danger,—he would be lynched for having committed such an outrage upon "public opinion." And yet the boast is ever ringing in our ears, "This is a free country—every one does as he pleases here!"
On the 24th of March I called upon Dr. Spring. He is an Old School Presbyterian, and a supporter of the Colonization Society. In the course of conversation reference was made to State Churches.
Myself.—"You see, Doctor, State Churches are the curse of the British Empire, just as slavery is the curse of your country."
The Doctor.—"Ah! so it is; and yet we can do nothing to remove them. Here is our slavery,—we can't touch it; and you cannot touch your Established Church. Do you think you will ever get rid of it?"
Myself.—"Oh! Yes; I hope so."
The Doctor.—"But it will be averylong time before it comes to pass."
Myself.—"Perhaps not so very long. We are rapidly hastening towards some great change. The old principle of an Establishment is now being abandoned by all parties; and we shall soon come either to the pay-all or to the pay-none principle. I am much afraid it will be the former."
The Doctor.—"But were it to come to that, and the State would pay you as well as all the rest, you would have no further ground of complaint."
Myself.—"Oh! but we should: we dread that above all other evils. It will be a dark day for evangelical religion in England, if ever that principle be adopted."
The Doctor.—"Why? What harm can it do you to receive the money of the State, provided it does not infringe upon your liberties?"
Myself.—"In the first place, it would be a departure from the law of Jesus Christ, and every departure from his law is sure to be productive of evil."
The Doctor.—"Very true. That's a sound principle—that every departure from his law will be productive of evil; but then, it remains to be proved that itisa departure from his law. However, I am glad to see you stick so firmly to your principles."
He then went on to ask if I would preach for him next Sabbath. Now, whether he was only trying me on those points, or whether he had not studied the subject, or whether he was anxious to keep me off from the subject of slavery, I cannot tell. But I came away with my knowledge of Dr. Spring less than it was when I entered. He seemed like a cold, stiff, formal State parson.
In the evening I attended a missionary meeting in Dr. Adams's Church. It was the anniversary of the New York and Brooklyn Auxiliary to the Board of Commissioners for Foreign Missions, and embraced about thirty churches. I expected great things. When I entered they were singing. The place was little more than half-full,—say 500 persons. Three gentlemen were sitting in the pulpit. These were Dr. Adams, Dr. Cox, and Mr. Storrers. I looked around for the negro pew. There it was on the left of the organ, and five sable friends in it. The first speaker was Dr. Adams, who delivered a well-prepared oration of half an hour long. The Rev. Mr. Storrers, a young man, the pastor of the "Church of the Pilgrims" in Brooklyn, was the next speaker. His preparation and delivery were of the same character as those of Dr. Adams. But he possesses great mental power. He occupied exactly half an hour. Both speakers complained bitterly of diminished confidence and contributions. I forget the exact amount announced as the contribution of this auxiliary; but it was small. Dr. Cox, of Brooklyn, was the third speaker. He told us that the last meeting he had attended in England, a few months before, was the missionary meeting in Birmingham. It was held in the town-hall, a magnificent building, and well filled. He pronounced an eloquent eulogy on John Angell James. He described the missionary breakfast in Birmingham; but, in mentioning such a thing as a "missionary breakfast," he felt it necessary to make some apology. He assured them it was not attended with the evils they might be apt to imagine would be inseparably connected with it. The fact is that missionary breakfasts are altogether unknown in America. Dr. Cox stated that he had often been asked in England how they managed missionary meetings in America, that the people of England held them in high estimation, that in England they depended chiefly for the support of the missionary cause upon legacies, stock, &c., while they in America were content to say, "Give us day by day our daily bread." He also mentioned Dr. Chalmers's eulogy upon them. While in England, he (Dr. Cox) and another had waited upon Sir Stratford Canning, to commend their mission at Constantinople to his kind notice, and Sir Stratford had spoken in very high terms of the American people. Thus, even at the missionary meeting, incense must be offered to national vanity.
A Visit to Mount Vernon—Dr. Robinson—Welsh Deputation—Queen Anne andNew York—The Sabbath—Preaching at Dr. L's—Afternoon Service at Mr.C——'s—Tea at Dr. L——'s—Evening Service at Mr.——'s.
The next day my wife and I paid our promised visit to the institution of the Abbotts at Mount Vernon. In its government there are neither rewards nor punishments; but each pupil, at the close of the day, has to present a brief report of her own conduct. Her good deeds and her bad deeds must be alike proclaimed—proclaimed by herself,—and that in the presence of her fellow-pupils who were witnesses of the conduct to which she refers. This compels her to be faithful. If she tries to conceal what was faulty, she is surrounded by those who will detect that concealment: if she ostentatiously parades her own excellences, she knows she will sink in the estimation of her friends. The encouragement of self-respect, and of a regard for that which is good for itsownsake, are the great principles of government in this establishment.
Mr. Abbott's plan of teaching a language is, not at first to weary the pupils with the dry rules of grammar, but to store their memories with words. He read a word or a short sentence in French, for instance, and asked the pupils to translate it into English. Then, with closed books, he would give them the English in like manner to be turned into French. I have since adopted the plan with Latin pupils with pleasure and success.
Mr. Abbott allows a recess of five minutes at the close of every half-hour. The hours of attendance are from 9 A.M. to 2 P.M.; but a rest of half an hour is allowed in the midst of that period. We happened to be there when the said half-hour arrived. All the Abbotts, the pupils, and ourselves went out to the playground, which was furnished with seats, and swings, and skipping-ropes, and swinging-boats, and all sorts of machines for exercise and amusement. In these gymnastic performances the Abbotts themselves joined the pupils, with a beautiful combination of freedom and propriety. A happier assemblage I never saw. We retired highly delighted with all we had witnessed.
In the afternoon I had the honour of being introduced to Dr. Robinson, whose Greek Lexicon I had often thumbed with advantage. He appeared to be from 45 to 50 years of age. His manners were exceedingly simple and unostentatious,—the constant characteristics of true greatness. I looked upon him with high respect and veneration. He is a man of whom America may well be proud. He pressed me to go and address the students at Union College, of which he is one of the Professors; but an opportunity of doing so did not occur.
In the evening I was waited upon by two gentlemen who announced themselves as the "President and Secretary" of a Welsh Temperance Society, and wished me to attend and address one of their meetings at a given time. This I could not do. In conversation with them about slavery, and the oppression of the coloured people, I was surprised and grieved to find how soon the Welsh people imbibed the feelings and aped the conduct of the Americans in those matters. On their pressing me to attend a meeting of their society on somefutureoccasion, I told them I was one of the most downright Abolitionists that ever lived, and, if I came, would terrify them all with such an abolition speech as they had never heard. This, of course, was cold water upon their love, and our interview soon terminated.
The weather for the next two days was so unfavourable that we could not go out at all. Among the information I then derived from books were the following precious morsels from the Introduction to the Natural History of New York: "The Governor was directed by Queen Anne to take especial care that the Almighty should be devoutly and duly served according to the rites of the Church of England," and was at thesame timedesired by the Queen "to take especial care that the colony should have a constant and sufficient supply of merchantable negroes at moderate rates." Just what our own West India plantersnowwant! Oh! how they would hail the return of the palmy days of Queen Anne!
On Sabbath the 28th of March I was invited to preach in the morning in the church of Dr. L——, a Congregational place of worship, capable of accommodating about 500 persons. The attendance was not more than 200. There I was delighted to find no negro pew. A few coloured children were intermingled with the white ones in the gallery. The Doctor, to whom I had not been introduced, was already in the pulpit when I arrived. The ceremony of introduction to each other had to be duly performed in the rostrum. He is a fine, tall, clean, and venerable-looking old gentleman. He began the service, and, before sermon, announced that they would then "take up" the usual collection. That place of worship is what they call a "Free Church,"—i.e.there is no pew-letting; as a substitute for which, they "take up" a weekly collection. The Doctor also made the following announcement: "A Missionary of the London Missionary Society, from Guiana, one of the South American possessions of Britain,—his name is Mr. Davies,—will now preach; and in the evening Professor Kellog from——, alongfriend of mine, will preach." At the close I was introduced to the Doctor'slongfriend, Professor Kellog; and sure enough he was a "long" one! There was present also Professor Whipple, of the Oberlin Institute, to whom I had before been introduced.
In the afternoon I preached for a Mr. C——, in a Presbyterian Church. The place was beautiful, commodious, and nearly full. The pastor introduced the service. In his manner of doing so, I was very much struck with—what I had before often observed in our Transatlantic brethren—a great apparent want of reverence and fervour. The singing was very good—in the choir. In my address, I urged them to give their legislators, and their brethren in the South, no rest till the guilt and disgrace of slavery were removed from their national character and institutions. I also besought them, as men of intelligence and piety, to frown upon the ridiculous and contemptible prejudice against colour wherever it might appear. To all which they listened with apparent kindness and interest.
We took tea by invitation with Dr. L——, for whom I had preached in the morning. There we met with his nice wife, nice deacon, nice little daughters, and nice nieces,—but a most intolerable nephew. This man professed to be greatly opposed to slavery, and yet was full of contempt for "niggers." He talked andlaughedover divisions in certain churches, and told the company how he used occasionally to go on Sunday nights to hear a celebrated minister, just "for the sake of hearing himtalk—ha—ha—ha!" And yet this was a professor of religion!
On the subject of slavery the following conversation took place:—
Nephew.—"If I were in a Slave State, I would not hold slaves."
Aunt.—"Ah! but you would."
Nephew.—"No! that I would not."
Aunt.—"You could not live there without."
Dr. L.——(gravely).—"Well, Iguesswe had better pray, 'Lead us not into temptation.'"
Aunt.(devoutly)—"Iguesswe had."
By-and-by one of the young ladies said to my wife, "I guess we had better go and fix our things, and get ready for church." This was the signal for the breaking up of our social enjoyment, which would have been one of unmingled pleasure, had it not been for this noisy, conceited, talkative nephew.
In the evening I had to preach again for Mr.——, the place where the coloured gentleman was refused admission to the body of the church. The building was very fine, and the congregation very large. Professor Fowler, of Amherst College, who happened to be present, read the Scriptures and prayed. My subject was "the woes and wants of the African race." I touched upon American slavery, and gave details of the horrors of the slave traffic as at present carried on. I also bore testimony against the cruel prejudice which so extensively exists against the African colour. All were attentive, except one man, who rose and walked out; and I fancied him saying to himself, "I am not going to sit here to listen to this abolition nonsense any longer." And so ended my Sabbath in New York.