The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1857-10-03

To ths Rec C. YanRsHsssLasr. d. d.
Having examined the Question-What is
proper statement of the Scripture doctrine
of slavery 81 will, now ask your attention
TO an other point on which we differ, viz:
III. The proper tcork Of the church-the
object and end which she is to keep in view
in her labOrs for and with the slave race In
our country. And let me ask you to espe-
cially note the fact, that it Is the work OF
the church, and not the work Of the Chris
tian citizen, in his character as citizen,
about which | raise question.
On this point
You write-"We regard the Christian
instruction and elevation Of the slaves as
means to an end, and that end is the re-
eoyery Of the blessings Of personal liberty,
when Providence opens the way for it. The
higher end is the salvation Of their souls"
(Pres. Mag. P. 1927
have written-''In the case Of race Of
men in slavery, the p0rk which God has ap-
pointed his ehureh--aS we learn it, both
from the example and the preeepts of in
spired mems to labor to secure in them
Christian life on earth and meetness for his
heavenly kingdom" (Chn. Doc. Sla. P. 1917
What You have set forth as "tbe higher
end' Of Christian instruction, is Just what l
hold to be the one end at which the church
is to aim. As to this end, then, we agree.
We differ in that you teach that the
church, in addition to this, should aim at
securing for the slaye--in your own Ian
guage --''the blessing Of personal liberty, 'che1
Prorideace opens the ,ray for IT,
Before entering upon the examination OF
G.e point Of real e,iEeTenc between us, |
must strip your proposition Of the adyenti-
tious support it derives from the terms in
which you have expressed it. And shall
do this the more carefully, and, if possible,
distinctly, because you have expressed it in
the same terms in which l have often seen
it expressed before; and, if I mistake not,
it is mainly through the influence of this ad-
yentitious support it has found favor among
good men.
/. On the pbrase---''the blessings Of per-
soaaI ty"--listen to Thomas Mott, whose
"Slavery and the Remedy" you so highly
commend. "Unhappily, this question Of
,celi-5sag, is kept out Of sight amidst the
earnest discussions Of the times. Personal
freedom is assumed as an absolute good,
and in this petitio principii' the great ques-
ton of practical sell-beiHg IS altogether
overlooked. Admit the evil to be such that
no man can rightly reduce another man to
slavery, any more than to poverty, sickness,
or broken bones; admit that slavery as 1t
is, has more woes than belong to a merely
seryile condition, and demanding the speedi-
est possible remedy; it does not follow
thence, that the whole condition Of the en-
slayed requires to be changed, without dis
elimination Of the evil and the good. You
must remove the evil, but you must not re-
move the good; you must remove the inju-
rioUs and destructive, but yon must not re
move the beneficial and conservative. A
Christian State, philanthropic and patri-
archal, is bound to abolish just so much Of
slavery AS it is, as is injurious, and no more;
20 retain Just so much as is beneficial and
no less; seeking in very deed the well-being
of the ensayed race, and that common good
in which alone their welfare can be found, :"
Opp. "A, 25.)
2. On the phrase-"rhen Precedence shall
open The ,rag for it"-I remark, Providence
never does ''open the way"-in the sense
in which you use that expression-fOr any
change unless well-being is to be promoted
thereby. In writing, then, in terms which
imply that Providence will open the way for
the slaye'srecovering his personal freedom
g.. ,-.,, ,rr;ko Oh, D~o-;l lo,,oo ebo11 op1
not, If Providence shall-you are assuming
a second time the cOntroyerted point, "that
personal freedom is an absolute good"
Strip your proposition Of this double pett-
TO prjacipii, and it viii stand-We regard
The Christian obstruction of the Stare, as u
means to oa end, and that end IS their enamel
patton before rery long.
Here [ take issue with you. | affirm that
the question Of the emancipation of the slave
is one with which ''Christian instruction, s"
/. e. the instruction Of the church-for so
the "higher end" YOU mention requires me
to understand that phrase-has nothing di-
rectly to do. The church has no right to
set before herself such an end, as an end
either higher or lower, Of her labOrs.
You and | hold one opinion respecting
the nature Of the church. The church is
no Voluntary Society, constituted by man,
and therefore, liable to be modified and
fashioned at his will. It is the kingdom Of
the Lord Jesus Christ. From Him it de-
riyes its charter. His word is its law By
His instructions the church is to abide,
teaching all that he has commanded; and
where he has given no command placing
her hand upon her lips.
On this matter of emancipation, Christ
has given no command to his church. The
Word of God contains no deliyerance, either
express or clearly implied, respecting it.
Hence, | affirm, the church has no right to