Complete Works of Harriet Beecher Stowe

by Harriet Beecher Stowe

  A follower of the Lamb;

  And shall I fear to own his cause,

  Or blush to speak his name?

  “Must I be carried to the skies

  On flowery beds of ease,

  While others fought to win the prize,

  And sailed through bloody seas?

  “Sure I must fight if I would reign;

  Increase my courage, Lord!

  I’ll bear the cross, endure the shame,

  Supported by thy word.

  “The saints, in all this glorious war,

  Shall conquer, though they die;

  They see the victory from afar,

  With faith’s discerning eye.

  “When that illustrious day shall rise,

  And all thine armies shine

  In robes of victory through the skies,

  The glory shall be thine.”

  Anybody who had seen the fervor with which these brethren now united in singing these stanzas might have supposed them a company of the primitive martyrs and confessors, who, having drawn the sword and thrown away the scabbard, were now ready for a millennial charge on devil and all his works. None sung with more heartiness than Dr. Packthread, for his natural feelings were quick and easily excited; nor did he dream he was not a soldier of the cross, and that the species of skirmishes he had been describing were not all in accordance with the spirit of the hymn. Had you interrogated him, he would have shown you a syllogistic connection between the glory of God and the best good of the universe, and the course he had been pursuing. So that, if father Dickson had supposed the hymn would act as a gentle suggestion, he was very much mistaken. As to Dr. Calker, he joined with enthusiasm, applying it all the while to the enemies of the Presbyterian Church, in the same manner as Ignatius Loyola might have sung it, applying it to Protestantism. Dr. Cushing considered the conflict described as wholly an internal one, and thus all joined alike in swelling the chorus: —

  “A soldier for Jesus, hallelujah!

  Love and serve the Lord.”

  Father Dickson read from the Bible as follows: —

  “Our rejoicing is this, the testimony of our consciences, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world.”

  Father Dickson had many gentle and quiet ways, peculiar to himself, of suggesting his own views to his brethren. Therefore, having read these verses, he paused, and asked Dr. Packthread “if he did not think there was danger of departing from this spirit, and losing the simplicity of Christ, when we conduct Christian business on worldly principles.” Dr. Packthread cordially assented, and continued to the same purpose in a strain so edifying as entirely to exhaust the subject; and Dr. Calker, who was thinking of the business that was before them, giving an uneasy motion here, they immediately united in the devotional exercises, which were led with great fervor by Dr. Cushing.

  CHAPTER XLII

  THE RESULT

  AFTER the devotional services were over, Dr. Calker proceeded immediately with the business that he had in his mind. “Now, brother Cushing,” he said, “there never was any instrumentality raised up by Providence to bring in the latter day equal to the Presbyterian Church in the United States. It is the great hope of the world; for here, in this country, we are trying the great experiment for all ages; and, undoubtedly, the Presbyterian Church comes the nearest perfection of any form of organization possible to our frail humanity. It is the ark of the covenant for this nation, and for all nations. Missionary enterprises to foreign countries, tract societies, home missionary and seamen’s friend societies, Bible societies, Sunday-school unions, all are embraced in its bosom; and it grows in a free country, planted by God’s own right hand, with such laws and institutions as never were given to mortal man before. It is carrying us right on to the millennium; and all we want is union. United, we stand the most glorious, the most powerful institution in the world. Now, there was no need for you Southern brethren to be so restive as you were. We were doing all we could to keep down the fire, and keep things quiet, and you ought not to have bolted so. Since you have separated from us, what have we done? I suppose you thought we were going to blaze out in ‘a regular abolition fury, but you see we haven’t done it. We haven’t done any more than when we were united. Just look at our minutes, and you’ll see it. We have strong and determined abolitionists among us, and they are constantly urging and pushing. There have been great public excitements on the subject of slavery, and we have been plagued and teased to declare ourselves, but we haven’t done it in a single instance, — not one. You see that Ruskin and his clique have gone off from us, because we would hold still. It is true that now and then we had to let some anti-slavery man preach an opening sermon, or something of that sort; but, then, opening sermons are nothing; they don’t commit anybody; they don’t show the opinion of anybody but the speaker. In fact, they don’t express any more than that declaration of 1818, which stands unrepealed on your records, as well as on ours. Of course, we are all willing to say that slavery is an evil, ‘entirely inconsistent with the spirit of the gospel,’ and all that, because that’s on your own books; we only agree to say nothing about it, nowadays, in our public capacity, because what was said in 1818 is all-sufficient, and prevents the odium and scandal of public controversy now. Now, for proof that what I have just said is true, look at the facts. We had three presbyteries in slave-holding States when we started, and now we have over twenty, with from fifteen to twenty thousand members. That must show you what our hearts are on this subject. And have we not always been making overtures for reunion — really humbling ourselves to you, brethren? Now, I say you ought to take these facts into account; our slave-holding members and churches are left as perfectly undisturbed, to manage in their own way, as yours. To be sure, some of those Western men will fire off a remonstrance once a year, or something of that sort. Just let them do that; it keeps them easy and contented. And, so long as there is really no interfering in the way of discipline or control, what harm is done? You ought to bear some with the Northern brethren, unreasonable as they are; and we may well have a discussion every year, to let off the steam.”

  “For my part,” said father Bonnie, “I want union, I’m sure. I’d tar and feather those Northern abolitionists, if I could get at them!”

  “Figuratively, I suppose,” said Dr. Packthread, with a gentle smile.

  “Yes, figuratively and literally too,” said father Bonnie, laughing. “Let them come down here, and see what they’ll get! If they will set the country in a blaze, they ought to be the first ones to be warmed at the fire. For my part, brethren, I must say that you lose time and strength by your admissions, all of you. You don’t hit the buck in the eye. I thank the Lord that I am delivered from the bondage of thinking slavery a sin, or an evil, in any sense. Our abolitionist brethren have done one good thing: they have driven us up to examine the Scriptures, and there we find that slavery is not only permitted but appointed, enjoined. It is a divine institution. If a Northern abolitionist comes at me now, I shake the Bible at him, and say, ‘Nay, but, O man, who art thou that repliest against God?’ Hath not the potter power over the clay, to make one lump to honor, and another to dishonor? I tell you, brethren, it blazes from every page of the Scriptures. You’ll never do anything till you get on to that ground. A man’s conscience is always hanging on to his skirts; he goes on just like a bear with a trap on his legs, — can’t make any progress that way. You have got to get your feet on the rock of ages, I can tell you, and get the trap off your leg. There’s nothing like the study of the Scriptures to clear a fellow’s mind.”

  “Well, then,” said Clayton, “would it not be well to repeal the laws which forbid the slaves to learn to read, and put the Scriptures into their hands? These laws are the cause of a great deal of misery and immorality among the slaves, and they furnish abolitionists with some of their strongest arguments.”

  “Oh,” said father Bonnie, “that will never do in
the world! It will expose them to whole floods of abolition and incendiary documents, corrupt their minds, and make them discontented.”

  “Well,” said Dr. Cushing, “I have read Dr. Carnes’s book, and I must say that the scriptural argument lies, in my mind, on the other side.”

  “Hang Dr. Carnes’s book!” said father Bonnie.

  “Figuratively, I suppose,” said Dr. Packthread.

  “Why, Dr. Carnes’s much learning has made him mad!” said father Bonnie. “I don’t believe anything that can’t be got out of a plain English Bible. When a fellow goes shuffling off in a Hebrew fog, in a Latin fog, in a Greek fog, I say, ‘Ah, my boy, you are treed! you had better come down!’ Why, is it not plain enough to any reader of the Bible, how the apostles talked to the slaves? They didn’t fill their heads with stuff about the rights of man. Now see here, just at a venture,” he said, making a dive at a pocket Bible that lay on the table,—” now just let me read you, ‘Masters, give unto your servants that which is just and equal.’ Sho! sho! that isn’t the place I was thinking of. It’s here, ‘Servants, obey your masters!’ There’s into them, you see! ‘Obey your masters that are in the flesh.’ Now, these abolitionists won’t even allow that we are masters!”

  “Perhaps,” said Clayton quietly, “if the slaves could read, they’d pay more attention to the first passage that you favored us with.”

  “Oh, likely,” said father Bonnie, “because, you see, their interests naturally would lead them to pervert Scripture. If it wasn’t for that perverting influence of self-love, I, for my part, would be willing enough to put the Scriptures into their hands.”

  “I suppose,” said Clayton, “there’s no such danger in the case of us masters, is there?”

  “I say,” said father Bonnie, not noticing the interruption, “Cushing, you ought to read Fletcher’s book. That book, sir, is a sweater, I can tell you; I sweat over it, I know; but it does up this Greek and Hebrew work thoroughly, I promise you. Though I can’t read Greek or Hebrew, I see there’s heaps of it there. Why, he takes you clear back to the creation of the world, and drags you through all the history and literature of the old botherers of all ages, and he comes down on the fathers like forty. There’s Chrysostom and Tertullian, and all the rest of those old cocks, and the old Greek philosophers, besides, — Plato and Aristotle, and all the rest of them. If a fellow wants learning, there he’ll get it. I declare, I’d rather cut my way through the Dismal Swamp in dog-days! But I was determined to be thorough; so I off coat and went at it. And, there’s no mistake about it, Cushing, you must get the book. You’ll feel so much better if you’ll settle your mind on that point. I never allow myself to go trailing along with anything hanging by the gills. I am an out-and-outer. Walk up to the captain’s office and settle! That’s what I say.”

  “We shall all have to do that one of these days,” said father Dickson, “and maybe we shall find it one thing to settle with the clerk, and another to settle with the captain!”

  “Well, brother Dickson, you needn’t look at me with any of your solemn faces! I’m settled now.”

  “For my part,” said Dr. Packthread, “I think, instead of condemning slavery in the abstract, we ought to direct our attention to its abuses.”

  “And what do you consider its abuses?” said Clayton.

  “Why, the separation of families, for instance,” said Dr. Packthread, “and the forbidding of education.”

  “You think, then,” said Clayton, “that the slave ought to have a legal right to his family?”

  “Yes.”

  “Of course, he ought to have the legal means of maintaining it?”

  “Yes.”

  “Then, of course, he ought to be able to enter suit when this right is violated, and to bear testimony in a court of justice?”

  “Yes.”

  “And do you think that the master ought to give him what is just and equal in the way of wages?”

  “Certainly, in one shape or another,” said Dr. Packthread. “And ought the slave to have the means of enforcing this right?”

  “Certainly.”

  “Then the slave ought to be able to hold property?”

  “Yes.”

  “And he should have the legal right to secure education, if he desires it?”

  “Yes.”

  “Well,” said Clayton, “when the slave has a legal existence and legal rights, can hold property and defend it, acquire education and protect his family relations, he ceases to be a slave; for slavery consists in the fact of legal incapacity for any of these things. It consists in making a man a dead, inert substance in the hands of another, holding men pro nullis, pro mortuis. What you call reforming abuses is abolishing slavery. It is in this very way that I wish to seek its abolition, and I desire the aid of the church and ministry in doing it. Now, Dr. Packthread, what efforts has the church as yet made to reform these abuses of slavery?”

  There was a silence of some minutes. At last Dr. Cushing replied, —

  “There has been a good deal of effort made in oral religious instruction.”

  “Oh, yes,” said father Bonnie, “our people have been at it with great zeal in our part of the country. I have a class myself that I have been instructing in the Assembly’s Catechism in the oral way; and the synods have taken it up, and they are preaching the gospel to them, and writing catechisms for them.” — .

  “But,” said Clayton, “would it not be best to give them a legal ability to obey the gospel? Is there any use in teaching the sanctity of marriage unless you obtain for husbands and wives the legal right to live faithful to each other? It seems to me only cruelty to awaken conscience on that subject without giving the protection and assistance of law.”

  “What he says is very true,” said Dr. Cushing with emphasis. “We ministers are called to feel the necessity of that with regard to our slave church members. You see, we are obliged to preach unlimited obedience to masters; and yet — Why, it was only last week a very excellent pious mulatto woman in my church came to me to know what she should do. Her master was determined she should live with him as a mistress; yet she has a husband on the place. How am I to advise her? The man is a very influential man, and capable of making a good deal of commotion; besides which, she will gain nothing by resistance but to be sold away to some other master who will do worse. Now, this is a very trying case to a minister. I’m sure, if anything could be done, I’d be glad; but the fact is, the moment a person begins to move in the least to reform these abuses, he is called an abolitionist, and the whole community is down on him at once. That’s the state these Northern fanatics have got us into.”

  “Oh, yes,” said Dr. Baskum, a leading minister, who had recently come in. “Besides, a man can’t do everything! We’ve got as much as we can stagger under on our shoulders now. We’ve got the building-up of the church to attend to. That’s the great instrumentality which at last will set everything straight. We must do as the apostles did, — confine ourselves to preaching the gospel, and the gospel will bring everything else in its train. The world can’t be made over in a day. We must do one thing at a time. We can’t afford, just at present, to tackle, in with all our other difficulties, the odium and misrepresentation of such a movement. The minute we begin to do anything which looks like restraining the rights of masters, the cry of church and state and abolition will be raised, and we shall be swamped!”

  “But,” said father Dickson, “isn’t it the right way first to find out our duty and do it, and then leave the result with God? Ought we to take counsel of flesh and blood in matters like these?”

  “Of course not,” said Dr. Packthread. “But there is a wise way and an unwise way of doing things. We are to consider the times, and only undertake such work as the movements of Divine Providence seem to indicate. I don’t wish to judge for brethren. A time may come when it will be their duty to show themselves openly on this subject; but in order to obtain a foothold for the influences of the gospel to work on, it may be necessary
to bear and forbear with many evils. Under the present state of things, I hope many of the slaves are becoming hopefully pious. Brethren seem to feel that education will be attended with dangers. Probably it might. It would seem desirable to secure the family relations of the slaves, if it could be done without too much sacrifice of more important things. After all, the kingdom of our Lord Jesus Christ is not of this world. The apostles entered no public protest against the abuses of slavery that we read of.”

  “It strikes me,” said Clayton, “that there is a difference between our position under a republican government — in which we vote for our legislators, and in fact make the laws ourselves, and have the admitted right to seek their repeal — and that of the apostles, who were themselves slaves, and could do nothing about the laws. We make our own laws, and every one of us is responsible for any unjust law which we do not do our best to alter. We have the right to agitate, write, print, and speak, and bring up the public mind to the point of reform; and therefore we are responsible if unjust laws are not repealed.”

  “Well,” said father Dickson, “God forgive me that I have’ been so remiss in times past! Henceforth, whatever others may do, I will not confer with flesh and blood; but I — will go forth and declare the word of the Lord plainly to this people, and show unto the house of Judah their transgressions. And now I have one thing to say to our dear Northern brethren. I mourn over the undecided course which they take. Brethren in slave States are beset with many temptations. The whole course of public opinion is against them. They need that their Northern brethren should stand firm and hold up their hands. Alas! how different has been their course! Their apologies for this mighty sin have weakened us more than all things put together. Public opinion is going back. The church is becoming corrupted. Ministers are drawn into connivance with deadly sin. Children and youth are being ruined by habits of early tyranny. Our land is full of slave prisons; and the poor trader — no man careth for his soul! Our poor whites are given up to ignorance and licentiousness; and our ministers, like our brother Bonnie here, begin to defend this evil from the Bible. Brother Calker, here, talks of the Presbyterian Church. Alas! in her skirts is found the blood of poor innocents, and she is willing, for the sake of union, to destroy them for whom Christ died. Brethren, you know not what you do. You enjoy the blessings of living in a land uncursed by any such evils. Your churches, your schools, and all your industrial institutions, are going forward, while ours are going backward; and you do not feel it, because you do not live among us. But take care! One part of the country cannot became demoralized without, at last, affecting the other. The sin you cherish and strengthen by your indifference may at last come back in judgments that may visit even you. I pray God to avert it! But, as God is just, I tremble for you and for us! Well, good-by, brethren; I must be on my way. You will not listen to me, and my soul cannot come into your counsels.”