Thomas C. Stuart to Reverend Asa Cummings, April 9, 1839

The Presbytery of Tombechee being in session, at Starksville Mississippi, April 9th, 1839. A communication was received from Rev. Asa Cummings, in behalf of the General Conference of Congregational Churches in Maine, to which Rev. Henry Reid and Rev. Samuel Hurd were appointed a committee to reply. The Committee reported, and their Report was received and adopted, and the stated clerk directed to forward it, as follows; viz.

To The Committee Of General Conference Of Congregational Churches In Maine.

DEAR BRETHREN, Your communication of the 28th of December 1838, directed to the Rev. Henry Reid for the use of the Presbytery of Tombechee, was duly received. Presbytery will cheerfully give it that attention which its importance and courtesy demand. — The subject involved is delicate, and daily becomes more so, from the morbid sensibilities which are excited pro and con. Such excitement has done much evil, and no good. It has not been the means of making better citizens, better men, or better Christians, in the South, the East, the North, or the West. It has been adding fuel to a flame, that ought to have been extinguished long ago, by the waters of patriotism and Christian affection. On the subject of Slavery we are willing to be guided by the Bible, the unerring word of truth. Where it condemns, we condemn; where it approves, we approve; we are not unwilling for the whole world to know our views on the subject of Slavery. We hold no principles, of which we are ashamed. You say, “The subject of slavery has been introduced into a majority of these Conferences and declared by them to be opposed to natural and revealed law.” This Presbytery does not understand what is meant by “natural law,” as used by the Committee, therefore can give no opinion; but with respect to “revealed law,” it presumes the Bible is meant. In the Bible the state of slavery is clearly recognized, but the condition of the slave, like that of all society, is left to be regulated by the civil police of the state, or country in which it exists. Abram, the friend of God, had slaves born in his house, and bought with his money. “And he that is eight days old shall be circumcised among you, every man-child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. Genesis 17: 12, 13, 23, 27. See also 12: 16 and 14: 14. Isaac possessed slaves, as is evident from Gen. 26: 14. For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. Jacob held slaves without the least remorse of conscience, or reproof from God, as will be seen from Genesis 30 : 43 and 32: 5. The Lord himself directed Moses and Aaron, how slaves were to be treated with respect to the passover. The Lord said unto Moses and Aaron, This is the ordinance of the passover; there shall no stranger eat thereof. But every man servant that is bought for money, when thou hast circumcised him, then shall he eat thereof Exodus 12: 43,44. Slaves were allowed religious privileges, that were not granted to strangers, nor to hired servants. Exod. 12:45. A foreigner, and a hired servant shall not eat thereof. It was no sin for a priest to purchase a slave with his money; and the slave thus purchased was entitled to peculiar privileges. There shall no stranger eat of the holy thing: a sojourner of the priest, or a hired servant, shall not eat of the holy thing. But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. Leviticus 22: 10, 11. The Bible warrants the purchase of slaves as an inheritance for children forever. Leviticus 25: 46.And we shall take them as an inheritance for your children after you, to inherit them for a possession, they shall be your bondmen forever.

That slavery is not a moral evil, is evident from the fact, that it is no where condemned by the Redeemer, or his apostles in the New Testament. All principles, and all practices, which would exclude from the favor of God, and the kingdom of Heaven, are recorded with great plainness without respect of persons. Witness the manner in which the Scribes and Pharisees were addressed, “For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of Heaven.” Matthew 5: 20. In a long catalogue of denunciations against various sins by the Redeemer himself, contained in the 23d chapter of Matthew, and from the 13th to the 33d verses inclusive, not a word is said against the sin of slavery.

How does all this come to pass, if it be so “great an evil” as our Brethren seem to think? In the sermon on the Mount not a word is uttered against the sin of slavery. A Centurion came to Jesus in Capernaum, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The Centurion answered and said, Lord am not I worthy that thou shouldest come under my roof, but speak the word only; and my servant shall be healed. For I am a man under authority, having soldiers under me, and I say unto this man, go; and he goeth; and to another, come, and he cometh; and to my servant, do this; and he doeth it. The Lord said, “I have not found so great faith, no not in Israel.” Matt. 8: 5–-10. The Centurion was a slaveholder, and instead of being reproved by the Savior, he received the highest commendation. Let us hear the mind of the Spirit by the mouth of the Apostle Paul. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murder, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God. Gal. 5: 19–21. In the whole catalogue of prohibitions which disqualify for the kingdom of Heaven, slavery is not once named. — Did the Apostles say any thing on the subject that justifies its existence among a Christian people?

This Presbytery believes they did. — Let every man abide in the same calling wherein he was called. Art thou called being a servant? Care not for it; but if thou mayest be made free; use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman. Likewise also he that is called, being free, is Christ's servant... Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein, he is called; therein abide with God. 1st Cor. 7: 20–24. The Bible makes slavery a part of the domestic circle; it is associated with husband and wife, parents and children. Slaves are directed in what manner they are to demean themselves, as members “of the civil and social compact. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye service, as men pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men, knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether bond or free. And ye, masters, do the same things unto them, forbearing threatening; knowing that your master also is in Heaven; neither is there respect of persons with him. Ephesians 6:5—9. Society is a whole, formed by infinite wisdom, with all its functions and functionaries. No honest calling is degraded, or degrading. — Each member of the social compact is to be honored and esteemed, while he continues to move cheerfully and usefully in his proper sphere.

As far back as history gives any account of human associations, whether savage or civil, there have been persons, whose peculiar prerogative it was to perform what is called menial service. The same exists at the present time amongst all the nations of the earth, in every neighborhood, and in each family throughout Christendom. — This Presbytery speaks of the fact, not of the name by which the fact is designated. It matters not whether the persons thus employed are called helps, servants, waiters, or slaves: they have to perform the same service; they have to submit to some rules for the time being; and they must be directed by their employers and if disobedient they must bear the penalty. The probability is that a majority of the whole human race is in this situation. To such, nominal freedom cannot be esteemed a very distinguished blessing, because no provision is made at the expense of the capitalist for the infirmities of the laborer's life, (viz.) helpless infancy, sickness, and decrepid age. With us, for such, ample provision is made. He who has received the benefit of the operator's strength and ingenuity in the prime of life, must nurse him in sickness, and sustain him in the decline of life. All this is done without a murmur. In countries of nominal freedom, an almshouse is the only refuge to which infirmity and old age, in such case, can look for relief— These are facts—open to the observation of all, who are disposed to look at things as they exist. The privileges of the church are the same to all, whether bond or free. All are under the same government. All are subject to the same discipline. A slave cannot be turned out of the church, except by a regular trial according to the rules laid down in our book. They are admitted to the membership of the church, precisely as other members are admitted. Being church members does not prohibit the possibility of being sold, because over the right of property, the church has no control; such authority belongs to another department.

Amongst Christians the voluntary sale of slaves seldom occurs; and where the master and slave are both Christians, perhaps never, unless to accommodate the slave, that he or she may not be separated from some dear relative about to emigrate. On the subject of marriage, the Presbytery feels that the state authorities, ought to make some alterations so as to entirely prevent, even forced sales, to separate husband and wife, They are not often separated, except under the influence of such sales.

Dear Brethren, this Presbytery has given you their honest and candid views on the subject of slavery. If they shall prove the means of giving you information, and setting your conscience at ease on the subject, it will be matter of much gratitude to Him, who has commanded his children to love as Brethren.

A true copy, Attest,

THoMAs C. STUART,

Stated Clerk of Presbytery.

REv. AsA CUMMINGs,

Dear Sir, * * I should have annexed, in its proper place, the following resolution, viz. “On motion, Resolved, that the Conference of Maine be requested to publish the reply of this Presbytery entire, with the addition of the Scriptures referred to.”

Your brother in Christ,

T. C. STUART.

SOURCE: Cyrus P. Grosvenor, Slavery vs. The Bible: A Correspondence Between the General Conference of Maine, and the Presbytery of Tombecbee, Mississippi, p. 10-22

Asa Cummings to Reverend Henry Reid of Columbus, Mississippi, December 28, 1838

To THE PREsBYTERY of ToMBECBEE.

DEAR BRETHREN. At the annual meeting of the General Conference of Congregational churches in Maine, in the month of June last, the Rev. Messrs. Wm. Allen, D. D., B. Tappan, D.D., J. W. Chickering, A. Cummings, S. McKeen, W. T. Dwight and S. L. Pomroy, were appointed a Committee to correspond with Southern Ecclesiastical Bodies on the subject of slavery The history of their appointment will throw some light upon its object.

The General Conference of Maine is made up of Delegates from County or District Conferences, of which there are now ten in this State. The subject of slavery has been introduced into a majority of these Conferences, and declared by them to be opposed to natural and revealed law. One of these Conferences instructed its delegates to the last meeting of the General Conference to procure of that Body, if possible, an expression of sentiments in opposition to slavery, in the form of a memorial to the Southern Churches. Their proposition, having been presented, came before a Select Committee; and, after mature deliberation, was ultimately disposed of, as stated above, by the appointment of the Committee of correspondence, who now address you.

This course was adopted, because our constituents deemed it unexceptionable, and truly Christian in its character. If they had any remonstrance to offer, or any censure to pass, they judged that the laws of our common Lord and Master required them to communicate with you directly, rather than through any public vehicle — to tell, you what we deem your faults “between us and you alone,” rather than to proclaim those faults to the world. And they believed, that the moral influence of an act of Christian fellowship and faithfulness, performed in this way, would be far more favorable and efficacious, than in the more imposing and arrogant form of public rebuke. And the well known frankness of the Southern character, superadded — in your case — to that of religious obligation, induces the confident trust of the Committee, that this communication will be kindly received, though it be marked by “great plainness of speech.” We do you the justice to believe, that frankness, on our part, would please you better than concealment — the expression of our feelings better than silence.

The Committee, too, believe with a majority of their constituents, that any act on our part, censuring the Southern churches in the face of the world, would, at this time, be premature: for while there may be individuals, perhaps whole churches, not chargeable with holding slaves; there may be others, perhaps collections of churches, entire Presbyteries or Synods, who are lamenting before God the existence of such an anomaly in a community voluntarily subject to the laws of Christ; and meditating its extinction, and praying to God for his guidance, as to the means which they can most successfully employ in effecting its cessation. To act understandingly on this subject, we feel the need of more knowledge, drawn from original and unexceptionable sources, knowledge, on which we can depend. We would not, in this case, incur the “folly and shame” of him, who, “judgeth a matter before he heareth it.” —  Though with the data supplied from the word of God, we feel competent to decide on the general character of slavery; yet in applying general principles to your case, we might do you injustice, without a more particular knowledge of facts, circumstances and feelings in relation to it.

Now, Dear Brethren, we are dependent on you to supply this defect in our knowledge. We would know from ourselves the facts in the case. Is the holding of slaves as common among church members, as among other classes of citizens? And if so, on what ground is the practice defended? that of right? or of necessity? If the latter, what is doing to remove such necessity? Is there a general feeling, that slavery must be perpetual unless terminated by some interposition of God, without the voluntary action of the masters? Is it regarded by devout Christians among you as a desirable state of society? If so, why? If not, why not? Does prescription, or anything in the by-laws or discipline of your churches secure any immunities to slaves, who are church members? May they be bought and sold, when their masters also are church members, and such masters not be subjected to discipline? Does their relation to the church — their masters being church members — afford them a guarantee against the separation of husbands from wives, parents from children? Does it secure to them adequate means and opportunities for religious instruction, and the performance of their duties to God, and to one another.

We hope, dear Brethren, it may comport with your views of self-respect, and of Christian duty and privilege, to reply to these queries, or to so many of them as you shall find it convenient to answer, or to give us the requisite information in such forms as shall be most agreeable to yourselves. We ask it, not as judges and censors, but as brethren of the same family, and on the strength of your and our common relation to Jesus Christ — on the strength of that bond of union which is so all-pervading, that if one member suffer, all the members suffer with it; and if one member rejoice, all the members rejoice with it.

It is proper that you should know, that in regard to what is called the “northern abolition movement,” we are divided in opinion; some in our churches having warmly espoused it, and others being as warmly opposed to it, or indifferent. But the conviction, and feeling, is universal among us, that slavery is a great evil; and nearly so, that slaveholding is a sin. And as Christians, we are in great perplexity on this account. It is strongly impressed on not a few, that our churches have a duty to perform in relation to it, as sister or corresponding churches with yours. Now, though your opinion should differ from ours, and you should regard us as troubling ourselves with that for which we are not responsible; still we hope you will reply to our communication —  if for no other reason, yet from respect to our weak consciences; such a service being often highly acceptable to God, and beneficial to man. For this you have the authority and example of the magnanimous apostle of the Gentiles. Our hope is, that your correspondence may be a means of conciliating and uniting us, and enkindling in our bosoms a deeper interest in your churches, and of calling forth more earnest prayer for the divine Spirit and blessing upon you.

Yours in Gospel bonds,

ASA CUMMINGS,  

for the Committee.

P. S. We do not intend to publish your communications without your full and free consent first obtained; but should be glad of permission to make a digest of facts, &c. for our report to the Conference, from which we receive our appointment. In this case, we shall suppress names and localities, unless we have liberty to use them.

Portland, Dec. 28, 1838.

SOURCE: Cyrus P. Grosvenor, Slavery vs. The Bible: A Correspondence Between the General Conference of Maine, and the Presbytery of Tombecbee, Mississippi, p. 3-10