LIBRARY
UNIVERSITY OF CALIFORNIA
DAVIS
Correspondence of
Thomas Ebenezer Thomas
MAINLY RELATING TO THE
ANTI-SLAVERY CONFLICT IN OHIO,
ESPECIALLY IN THE
PRESBYTERIAN CHURCH.
PUBLISHED BY HIS SON.
1909
LIBRARY
UNIVERSITY OF CALIFORNIA
DAVIS.
"The truth, which in our case, has been the suffering truth, has
certain paramount rights ; among these, the right to assert itself
to Jt>e the truth, and to have always been the truth."
E. D. MacMaster.
"The true Hie of a man is in his letters.
.... Not only for the interest of a 'biogra
phy, but for arriving at the inside of things,
the publication of letters is the true method.
Biographers varnish, they assign motives, they
conjecture feelings, they interpret Lord Bur-
leigh's nods; but contemporary letters arc
facts." DR. NEWMAN to his sister, May 18, 1863.
The notes in this volume, mostly biographical, are written
by ALFRED A. THOMAS.
PREFACE.
The reason why these pages are now put in print appears below:
"PROF. ALFRED H. UPHAM,
MY DEAR SIR :
I recall the meeting of the Dayton Miami Alumni, when you came
last, and read a few pages of what some one prepared to publish for the
coming Centennial in June. You should have come first ; for we all wished
to hear what you had no due time to read. I want a copy of the few
pages you read ; it touches matters that I have long had an interest in.
I may mail you some information relating to the subject, or print
and send it to you.
With much respect, I beg to remain,
Very truly,
A. A. THOMAS,"
17, 1809 gun* 12-17, 1909
Tte Centennial 0f ^fttiami ^Unraersiig
(Dxfnrd, (Dhin
Uxrinl <0tmniii;e;e xm
Trustees, Alumni anil HJnhx;ersiig
^airman, . #. ^tyftam, xfxxrxl,
&etr;eiar, ^B. S. 33arlt0ttx, Hamilton,
April 22, 1909.
A. A. THOMAS, ESQ.,
Dayton, Ohio.
Dear Sir:
I send you a copy of the chapter to which you referred so kindly in
your letter. The entire MSS. of the book is now in the printer's hands,
and I hope that the completed work will measure up to the idea you have
formed of this first chapter.
Very truly yours,
A. H. Upham."
The completed publication of the Centennial Committee of Miami
University I have not seen: all presumptions are in its favor. Most of
what appears in its Chapter I, on "Pioneer Days," is well enough ; but
through the concluding pages there runs a vein of ridicule; and they
present, I submit, no fair picture of the character, quality and record of
the first three Presidents, and of two of the Professors of the first
twenty-five years of the University's life.
"At the head of the list stands the somewhat rawboned and ungainly
figure of President Bishop." * * * He had many friends, high cheek bones
and friendly eyes. Both he and President E. D. MacMaster, later, had "the
mantle of authority stripped from shoulders not yet stooped with age,"
and because they could not maintain discipline. * * * Prof. William H.
McGuffey had "two passions which consumed his young life, the preaching
of the gospel and the education of the child-mind." He was "a cold, unap
proachable man who wanted his students to drill every morning in public
oratory at 5 : 00 A. M." * * * He wore "a stove pipe hat and a solemn suit
of shining black bombazine; and the Darrtown congregation that he sup
plied, were impressed by the glassy sheen of his garments."
When Doctor Scott returned from "Carey's premature project of the
Farmer's College." "Ben Harrison was in his train when Doctor S.
gathered about them a circle of demure and bewitching maidens." * * *
"At this time, the extreme abolitionists were lifting up their voices
throughout the land. A part of them in the Presbyterian church de
manded the immediate exclusion of all slave-holding members. Doctor
Junkin demurred. He was a staunch union man, and personally opposed
to slavery, but he believed that emancipation should come by slow and
gradual process, based on a scheme of deportation. In a session of Pres
bytery, he expressed himself succinctly in a few well-chosen words re
quiring some ten hours in their delivery and at once a new enemy camped
at his gates. A man who took ten blessed hours to prove that slave-holding
Southerners would find their names recorded on the Book of Life was
not fit custodian of their children's characters, said the abolitionists. The
allied opposition was too much for Doctor Junkin and he withdrew."
"At Miami, Doctor Jnnkiu was succeeded by an ardent abolitionist,
Erasmus D. MacMaster."* * * "He was a very painful preacher, and
his ponderous antitheses and periods searched the heart of weighty ques
tions as they deliberately rolled from his tongue." * * * *
Troubles followed. * * * "But now the work was ruined, the student
body scattered, and the institution crippled. The splendid spirit of Doctor
MacMaster was broken for the time, and he retired from the University.
With the brilliant, popular and prosperous administration of President
Anderson, Miami entered on her second quarter century of active life,
secure, efficient, optimistic. Pioneering days were done forever."
I have condensed from various pages, but the reader will have the
official publication, to test or verify the substantial accuracy of my quo
tations.
"Honor thy father and thy mother that thy days may be long in the
land which the Lord thy God has given thee."
That is a commandment to be remembered by more persons than
escaped Presbyterians like me. On Centennial birthdays, it should be
remembered by quasi-public corporations for educational purposes.
Thomas E. Thomas was graduated at Miami in the class of 1834,
after having been there five years. In 1892, his sons prepared for publi
cation, with notes written by them, what appears on the title page of this
volume. It had an introduction by the Rev. S. F. Scovel, D. D., then
President of Wooster University.
The MSS. was laid aside " for the ninth ripening year :" then it was
considered by his sons and grandsons, and the conclusion reached not
to publish. "Everybody is dead, and the sons and daughters do not
care for such matters."
This chapter on "Pioneer Days" made me open and read that box
of dusty papers. Dr. Thomas's sons have published no book and do not
know how to edit one. But Doctors Bishop, MacMaster, and Scott, and
Professor McGuffey too, were my father's friends: I feel I hold a brief to
their memory, and now is the time to print it.
Only a third part of these MSS. and letters are here published. The
reader who cares for Miami only must excuse a somewhat awkward pre
sentation of matter prepared for another purpose. Material for an ade
quate history of the anti-slavery conflict in the Presbyterian Church, and
of the early days of Miami University too, still exists in the homes of
her early graduates : and here is some contribution for the use of whoever
in the future, will come, able and ready to tell the story.
The awkwardness above confessed lies in part in inability to exclude
closely interwoven matter which does not relate to Miami University.
As I rely also much on the testimony of my father, a few addi
tional letters of his are given, of use here only to exhibit his character
as a witness, and competency to express an opinion.
The liberty has been taken, also, to add one or two brief letters to
Dr. Thomas from his mother. Some may think to do so is impertinent;
that when they see a treetop, they know all about it, regardless of what
soil its roots run down into.
These "Notes", written seventeen years ago, in so far as they men
tion contemporary living persons, are not up to date. This is necessarily
so, for my brother, the Rev. John H. Thomas, is dead, and I am not up
to date myself.
I know too little to criticize Miami University during the past twenty
years ; but enough to believe it is doing creditably a most practical work,
and in fulfillment of the high aims of its founders. Dr. Benton is a
worthy successor of Miami's early presidents; and his faculty and helpers
deserve the respect of all who have inherited a love of Miami. That the
compiler of this Centennial memorial should fall into some error is the
fault of those who have withheld data needed to give true lines to the
picture. Only one side of a contention has been told : it was as if a
case half argued had gone by default. Dr. Junkin's biography by his
brother is the authority generally at hand, and the story of the Seminaries
by Dr. Halsey, is as fair as possible, when he omits what he wished had
not been done or said.
In fact, at an early date, no small group of friends realized the
consequence of these conditions: they met at Oxford and deputed Dr.
Thornton A. Mills to give an address on Dr. Bishop, and my father to
,
write his biography ; Dr. jft did his task well : my father gathered inade
quate but salient material : I hold a crumbling memorandum sent him from
Crawfordsville in 1855, by Rev. John Thomson, founder of Wabash College,
who gathered with filial hand, in bound pamphlets, Dr. Bishop's many
publications, during twenty years in Kentucky ; the paper ends thus :
"May the Lord prosper your endeavors to keep the grace of God shed
upon that man from being forgotten as if hid under a bushel.
Your brother in the best of bonds,
John Thomson.
P. S. Opportunity to send the books sooner failed ; and I had to wait
to get some person going that I could trust. It would cost fifty cents to
send the books by the cars."
If one now can read between the lines of these letters, "res angusta
domi" he will learn in part why the writers did not make due publica
tion of what they knew justice to their memories might require in years
to come.
ALFRED A. THOMAS.
Dayton, Ohio, May 1909.
In 1892 Dr. S. F. Scovel wrote an introduction for a publi
cation of, this Correspondence. As over half of the letters are
not now printed, I take the liberty to append these paragraphs
only, of what he wrote.
PART OF INTRODUCTORY NOTE
BY DR? SCOVEL.
There are two elements in the book, the biographical and
the autobiographical, the one in the notes and the other in the
letters. It is high praise to say that the first is worthy of the
second. Evidently no pains have been spared to bring together
most valuable information concerning the authors of the corre
spondence, and to supply side lights wherever necessary. The
judgments expressed, for which the author of the notes is re
sponsible, are worthy of attention even from those who might be
inclined to differ here or there. They are, in general, as kindly
meant as they are decided. The book would be much less useful
than it promises to be without these addenda.
1. We need wait no longer for the perspective of time. Nearly
sixty years (1834-93) is time-distance enough. The main results
are now so plain we cannot mistake the outlines of judgment
concerning those whose travail of soul had so much to do with
the latter birth of great events.
2. The period covered by this correspondence imparts to
it a unique interest. Earlier the work here related could not
have been done. Later would have been too late. A little away
from the actual pioneer work which had either been already
accomplished or was being carried forward by others, these
actors were called to the noble task of moulding a sentiment
which should be able to resist the gathering force of avarice
stimulated by gain and then re-enforced by fundamental misread
ing of our national Constitution, and by deplorably mistaken
exegesis of the Scriptures.
3. No one can read this volume without being touched
with what he must read (mainly between the lines and by fewest
hints) concerning the self-denial with which every step of the
anti-slavery propaganda was accompanied. The money seemed
all to have a pro-slavery ring about it. Small incomes and young
families made plain living with this high thinking. But even so,
generosity and justice went hand in hand. To help students, to
hold meetings, to print appeals, to sustain journals, to attend
Conventions the money to do all these things was found by
some means or other. And this was done for years and done
when a far different thing and the more comfortable thing might
have been done.
4. Never were better illustrations furnished of the perplex
ities of good men as to methods. Common aims do not bring
always unity as to instrumentalities. In this correspondence
emerge the ever-recurring questions of third-party organization,
of protesting secession from the church, of the minister's rela
tion to moral questions in politics, the advisability of special
organs against the more widely diffused ordinary press, the em
ployment of agents and the rank of men who can be persuaded
to enter upon such work. They seemed to encounter these diffi
culties with skill born of sincerity in a common and controlling
purpose. In the light of subsequent events they seem to have
decided wisely. They were widely separated (considering the
circumstances) and yet they wrought efficiently as is proven by
the substantial unity maintained in their churches.
5. Nothing is more noticeable than the wise, temperate
and earnestly religious appeals for action against slavery which
were put forth during these years. They observed as careful
a balance in motives as they did in means. They were not Garri-
sonians, nor unbelievers of any type. They professed and ad
vocated only such motives as grew out of love to God and man.
They refuted the slanders sometimes uttered against the religion
of Christ, even when they were called to rebuke the fearful
apostasy of many professed Christians, and the apathy and
finally the complicity of the larger portion of the Church of
Christ.
6. It is interesting to note how they found in the Scrip
tures the very help they needed when it seemed the arch-con
trivance of the wicked one to wrest this from them. They fed
their faith on its promises to the poor and oppressed as they
wrestled against its perversion into a bulwark of oppression.
They vindicated its teaching and then leaned upon its assur
ances. They had that sublime confidence in God, amid unnum
bered difficulties and frequent reverses, w r hich showed that they
"had been with Jesus". They surely had "fainted" except as
they believed. Dr. Thomas's oft-repeated "The Lord reigneth",
was earlier than Garfield's utterance in New York after the
assassination of 1865, "God reigns and the government at Wash
ington still lives".
7. If any say that the little things indicating aroused
feeling and differing judgment among men now passed on to
gether to the better world, ought not to be preserved in print,
there is at least this justification that nothing great will ever
be accomplished by imperfectly sanctified instrumentalities with
out "much disputation". We are still in the twilight and have
our work to do under essentially the same conditions as those
which they knew. We may learn from them on all sides. And,
surely, the lesson cannot be missed in these records that we are
to be tolerant and patient and in honor esteeming others better
than ourselves. _ ,
Sylvester F. Scovel.
Wooster University, Ohio,
December 25, 1892.
To
THOMAS H. THOMAS.
If for lack of literary skill, which the writer
wants in compiling this volume, his defense of Dr.
Bishop fails; the grandson of Thomas E. Thomas
must take the matter up. You have the precedent
for sixty year intervals. But get ready: tell your
son the duty inheres in our family, and runs by
primogeniture. I bid him go to the next Centennary
at Miami University, and rub off any moss that may
have gathered over the memory of her first President.
INTERPOLATION.
SOMETHING TO REMEMBER AT MIAMI'S CENTENNIAL.
Dartmouth for years was a measley college. With a motto,
"Vox clamantis in deserto," it started as a mission school for
Indians, and failed, as the Oxford students' early mission band
"failed" when trying to Christianize Indians on the Wabash.
Indeed, for more than thirty years there was little to it but noble
effort and small results. Like Miami, it had only land which
was sold for no price; and had neither dormitories, nor appara
tus, nor any library but theological discards from English
homes. Except for persistency as a fighter, Dr. Bishop was a
greater man than Dr. Eleazer Wheelock, the first President of
Dartmouth, greater in nearly all things that Wheelock was
good in. Wealth and culture too, avoided Hanover, for the
coast region where it felt more respectable. Such conditions
cause a "lack of discipline." The students loaded a 4th of
July cannon and blew in the chapel door, and were "dissatisfied"
when fined for repairs. In infancy, Sovereign States have small
maternal instinct for educational brats, no matter how honor
ably begotten. The legislature of New Hampshire took a hand,
and ousted the corporation with old Wheelock on top of it, and
put in its own appointees. They said as Matthew Arnold did
of Lincoln, "He lacked distinction," and took possession of near
ly everything except the corporation seal which Wheelock carried
on his person. The Supreme Court of the State confirmed the
ouster. Then old Dr. Wheelock thought of a graduate who was
poor when the college was poor; but born in a log cabin him
self, was not ashamed of the humble conditions of his alma
mater. This alumnus, not yet much known, took the case. In
the Supreme Court of the United States, Daniel Webster in
great argument, wrung from the court a decision that saved the
college, and has been complained of as a permanent obstruction
in the jurisprudence of this country.
The attorneys for the State spoke of Dartmouth as "not
amounting to much anyhow." Webster closed his peroration
by replying, "They say this is a little college, but there are
those who love it," then he could not go on. When he saw the
kind face of the Chief Justice beaming upon him, he turned and
added, "and now when she is standing like Caesar in the Senate
House, and these men reiterating stab upon stab, I would not
for my life have her turn to me and exclaim, "Et tu, quoque, mi
fill."
New Hampshire's lawyers were concerned to notice that John
Marshall's eyes were misty so he could not read. They after
wards complained Webster had "unfairly influenced the court."
In fact, they were "hoist by their own petard."
Founded as claimed in 1769, in the first twenty-five years,
Dartmouth accomplished far less than Miami did. Doctor
Eleazer Wheelock is now one of the honored men in New Eng
land college annals. His name would never be heard of but
for one thing. He trained up a student who was able to protect
him in his need, as Dr. Bishop did not. A. A. T., May, 1909.
CHRONOLOGY ANTI-SLAVERY CONTEST.
1836. Pro-Slavery mobs in Cincinnati destroyed James G. Birney's
presses, and threatened him.
1840. Harrison elected President.
1845. Annexation of Texas.
1846-8. War with Mexico.
1850. Fugitive slave law passed.
1854. Missouri compromise repealed.
1856. Fremont nominated for President.
1857. Dred Scott decision.
1857. Lecompton Constitution adopted; and struggle in Kansas.
1858. Debates between Lincoln and Douglas.
1860. Lincoln nominated.
1861. Bombardment of Fort Sumpter.
1866. Secty. of State Seward, formally announces final extinction of
slavery in United States.
In Round Numbers, THE LIBERTY-FREE SOIL-vote was or became
as follows:
1840 Birney 7,100
1844 Birney 62,300
IVan Buren t
300,000
Gerrit Smith )
1852 John P. Hale 155,900
1856 Fremont 1,341,000
1860 Lincoln . 1,900,000
MIAMI UNIVERSITY.
Dates connected with matters in this correspondence.
1809. Legislative act establishes Miami University.
1810. Legislature directed college to be located.
1817. University organizing and buildings going up.
1823. Main buildings completed.
1824. Faculty organized. Prof. Bishop, then Vice-President and Pro
fessor of Nat. Philosophy of Transylvania University elected
President. College opening in November with twenty students.
1825. President Bishop inaugurated.
1826. Wm. H. McGuffey chosen Professor of Languages, Philosophies, and
General Criticism.
1828. John W. Scott elected Professor of Mathematics and Nat. Philoso
phy.
1829. Thos. E. Thomas entered Miami: graduated in class 1834.
1832. Professors Sam'l W. McCracken and Thomas Armstrong began.
1836. Professor McGuffey resigned. Succeeding year Samuel Galloway,
Chauncey N. Olds, tutors.
1840. Dr. Bishop in the fall removed. Dr. John C. Young of Danville,
Ky., elected President. Prof. Scott continuing; and Dr. Bishop
remaining as Professor till '45.
1841. Dr. Junkin elected and took his chair in April. Dr. Bishop resigned.
3845. Dr. Junkin resigned. E. D. McMaster elected.
1849. Dr. McMaster resigned. Dr. Wm. C. Anderson elected.
1854. Dr. Anderson resigned and Dr. John W. Hall elected.
TABLE OF CONTENTS.
Preface and Reasons for Publication. By A. A. Thomas.
Introduction. By Rev. Sylvester F. Scovil, D. D.
Injunction to compiler's son and grandson, to defend Dr. Bishop's memory.
Interpolation. The early years of Dartmouth College and of Miami Uni
versity, compared.
Chronology of Anti-Slavery Contest.
Miami University. Dates relating to, connected with matters in this Cor
respondence.
CHAPTER I.
1834 to 1845.
r
Anti-slavery activities at Miami University that centered in Butler
County. Co-operation elsewhere among Ohio Presbyterian ab
olitionists, up to displacement of Dr. Bishop at Oxford 1-32
CHAPTER II.
1824 to 1849.
The first three Presidents of Miami University, Drs. Bishop, Junkin,
and MacMaster. Reasons and consequences of the removal of
President Bishop and Professor John W. Scott 33-67
CHAPTER III.
1845 to 1850.
Deliverance in 1845, by the Presbyterian General Assembly on the
subject of slavery. Who brought it about ; and its consequences 68-90
CHAPTER IV.
1850 to 1857.
Drs. MacMaster and Thomas go to the Seminary at New Albany.
They cause its removal to Chicago. Attempt to train ministers
removed from slave influences 91-104
CHAPTER V.
1859 to 1862.
Great gathering of pro slavery men at General Assembly at Indian
apolis in 1859. Who was there. Drs. MacMaster and Thomas
removed because they would not keep silent on the slavery
question 105-
CHAPTER VI.
1862 to 1874.
In stress of war time, Dr. MacMaster is restored to his chair in
the Theological Seminary. The story of Cyrus H. McCormick.
Dr. Thomas's failing strength. Last letters 122-137
I
Organisation of the first anti-slavery society at Miami. Its offic
ers, "plans and principles". Main object (f to directly affect
the Christian community," and in non-slaveholding states.
"Minutes of the first Anti-Slavery Society, formed in Miami University,
12 June 1834. Members: Jared M. Stone, W. S. Rogers, J. Porter, E.
Bullard, Alex McKinney, Dan'l Gilmer, Tho. E. Thomas, Colin McKinney,
and others.
Miami University, June 12th, 1834.
At 10 o'clock A. M., a meeting was held by a portion of the students
in this place, to take into consideration the condition of the oppressed
people of color throughout the United States.
W. S. Rogers was called to the chair. After solemn prayer, several
persons present briefly expressed their views of the subject under con
sideration ; when it was unanimously resolved, that we organize ourselves
into an Anti-Slavery Society.
A committee was then appointed to draft a constitution, and present
it at an adjourned meeting. Adjourned to meet on Tuesday evening next,
at 7 o'clock P. M.
Tuesday, June 17th.
The Society met. M. E. W. Bullard in the chair. The committee
presented the following constitution, which was adopted:
The following is respectfully submitted to the public as the plans
and principles of the Anti-Slavery Society of Miami University.
1. Believing our cause to be not only the cause of justice and human
ity, but also the cause of God, we hope in all that we do, to be governed
by the spirit of the Bible, to practice meekness and forbearance, and to
rely upon the Sovereign of the Universe for aid and success.
2. While it is our desire to inform the ignorant, to influence the
intelligent and thinking part of our fellow citizens, on the subject of
Negro Slavery, it is our object more immediately and directly to affect
the Christian Community.
3. We wish the citizens of our non-slaveholding states to feel deep
ly the importance of the abolition of slavery; to feel that it is their duty
not to look on as unconcerned and silent spectators, but "to be up and
doing" ; "to cry aloud and spare not" ; to act as patriots and philan
thropists, as men deeply interested in the welfare of our whole country.
After adopting the constitution the following persons were chosen to
fill the offices therein specified:
Pres. J. M. Stone. Sec. W. S. Rogers. Treas. J. Porter.
Corresponding Com.
E. W. Bullard. A. McKinney. D. Gilmer.
Old and early Emancipationists in this country. Their names
and dates. Data about them ~by Dr. Tuttle, President of
Wabash College. Theo. D. Weld and Dr. Gamaliel Bailey.
Weld's method of assault on slavery.
NOTE. From a paper written by the Rev. Dr. Jos. F.
Tuttle, President of Wabash College, we condense the following
statement :
"If one goes back to the old Emancipationists of this country, he will
find among them Jonathan Edwards, younger ; Dr. Hopkins of New York ;
Rev. Jacob Green of Hanover, N. J., father of Dr. Ashbel Green ; Benjamin
Franklin, and a great many more. If we recur to the modern abolition
movement, we find first of all Benjamin Lundy starting it in Virginia in
1815, in 1819 arguing for freedom in St. Louis, in 1822 in East Tennessee
publishing and lecturing against slavery, in 1823-4 going to Philadelphia
to attend an Anti-Slavery Convention, in 1824 in Baltimore, in 1825 visit
ing Hayti, in 1828 associated with Mr. Garrison. Mr. Garrison, most
people know, was an abolitionist forty years ago. Who else previous to
1830? Mr. Adams began his anti-slavery career in 1837, in presenting in
Congress a petition from slaves. James G. Birney became an abolitionist
in 1834, and thence forward he fought a good fight despite mobs and social
ostracism. Dr. Gamaliel Bailey, of the National Era, in 1836 became Mr.
Birney's associate in labor and suffering, being repeatedly mobbed in
Cincinnati. In 1837 Salmon P. Chase entered upon his career by defend
ing a slave-woman before an Ohio court. In 1838 he claimed, in a news
paper article, the right of trial by jury for slaves; in 1843 he was dis
tinguished in an Abolitionist Convention.
"I am confident that the work of Theo. D. Weld, * and his com
panions, in abolitionizing Ohio is underrated. In the first place, it is
worth while to look at the time when these young men did their work.
I cannot now recall a single leading man in Ohio who was then, in
1833-4, directly agitating the subject of slavery. Dr. G. Bailey, Mr.
Birney's able associate in the Philanthropist, was himself converted by
the Lane students to their Anti-Slavery notions. In 1830 he went into
that paper; the press and material of which were twice cast into the
* As a specimen of Weld's method of assault upon slavery, we
quote the following from one of his addresses:
"Some years since, when traveling from Halifax in N. C., to Warren-
ton in the same State, we passed a large drove of slaves on the way to
Georgia. Before coming up with the gang, we saw at a distance a colored
female, whose appearance and actions attracted our notice. I said to the
driver, who was a slave, "What is the matter with that woman, is she
crazy?" "No, Massa," said he, "I know her: it is . Her master
sold her two children this morning, and she has been following along
after them, and I suppose they have driven her back." By this time, we
had come up with the woman. She seemed quite young. As soon as she
recognized the driver, she cried out, "They've gone ! they've gone ! Master
would sell them. I told him I couldn't live without my children. and I
got away and followed after them, but the drivers whipped me back".
The poor creature tossed her arms about with maniac wildness. and beat
her bosom, and literally cast dust into the air, as she moved towards
the village. At the last glimpse I had of her, she was nearly a quarter
of a mile from us, still throwing handfuls of sand around her with the
same frenzied air." A. A. T.
river that year. It was not until 1836 that we hear of Salmon P. Chase,
and then only as the protector of Mr. Birney from the Cincinnati mob.
In 1837 he began his true career as the slave's friend, and commenced to
unfold that glorious sentiment, 'Once free, alicays free.' "
"As for Benjamin F. Wade, we hear nothing of him until, in the
Ohio Senate in 1837, he denounced the annexation of Texas.
"As early as 1834 there were few public men in Ohio, almost none,
who either spoke or wrote against African Slavery. Except the Philan
thropist, which was started in 1834 or 1835, I do not now recall a single
anti-slavery paper in the State. Even as late as 1845, the Whig news
papers of Ohio were opposed to the agitation of slavery, and the agitation
was produced by other agencies mainly.
"In 1834 the students of Lane Theological Seminary discussed the
question of slavery, became anti-slavery, and were prohibited from discuss
ing it further by the Trustees, because of the risk of a mob. During a
period of two years, from 1834 to 1836 there was intense agitation because
of the most positive opposition to the discussion of slavery."
The third annual report of the American Anti-Slavery Soci
ety, in 1836, showed 133 anti-slavery societies in Ohio, and gives
the dates of their organization. Of all these, but seven were
organized previous to 1834.
Dr. Cyrus Prindle of Cleveland wrote a letter printed in
"Matlack's Anti-Slavery Struggle in the M. E. Church," in
which he says:
"No one who was not a participant in the ecclesiastical proceedings in
the Methodist Episcopal Church from 1835 to 1840, can have any idea of
the embarrassments and sufferings to the abolitionists in those years of
terrorism. The struggle and conflict in the Church that was the most
trying and severe began about 1834^' A. A. T.
FROM HIS MOTHER.
Cholera infection in Butler County. Burials at Venice every
day. Prof. McGuffey in the homes of Miami students.
Paddy's Run, July 19th, 1834.
MY DEAR BOY :
If I am correct in the day of the month, this day, 52 years ago,
ushered me into this world of changes; and I may say with Jacob, "few
and evil have been the days of my pilgrimage, as it respects myself; but
as it respects the Lord's dealings with me, I may say "goodness and
mercy have followed me all the days of my life." And now on the
threshold of eternity I desire to take a retrospective view of all my back-
slidings and wanderings from Him, and come back again to that sure
foundation "the blood of the Lord Jesus Christ." My own. good works
will not save me because they have been very, very few and all mixed
with sin. Self -righteousness is a rock on which too many split.
I only regret that I have not been more faithful to Him and im
proved the unspeakable privileges with which He has blessed me, and
been more faithful to my children in instructing them in the Holy Scrip
tures and their duty to God and man. I can say that I have no greater
pleasure than to see that my children are walking in the truth; and if
life is desirable for anything, it is only this, that I might see the image
of Christ stamped on each of them. They have been the children of
many prayers and should I not live to see them, I believe they will all be
brought into the fold of Christ.
Mr. McGuffey called and left your parcel for which I thank you.
Your letter afforded us great pleasure at this solemn time. We are all
waiting the approach of cholera. There have been seven buried in this
graveyard this week. Now I want to guard you against uneasiness.
Elizabeth is at Venice, and we are all using every precaution, by cleanli
ness, composure, and proper diet, and should the Lord see fit to visit us
with the sickness, no means shall be left untried, and then I desire to
say, "The will of the Lord be done." I feel thankful that three of you
are at Oxford. No better place, or better help, should it reach that, and
I do not wish one of you to come here. You can do us no good and
perhaps coming in out of another air might take it and bring it to us.
Monday morning. We are yet all well and I do not know of any new
cases of cholera. We had a most delightfully solemn day yesterday." Mr.
McGuffey preached to us on the threshold of eternity' and the people
felt it and requested that he would hold a meeting this morning at nine
to return thanks to God that no appearance of cholera is among us as a
church and to implore publicly His protection. Do not be more uneasy
than necessary. We will write by next post and wish you to write too.
Your affectionate mother,
E. R. THOMAS.
NOTE. Rev. William Holmes McGuffey, D. D. LL. D., was
born in 1800 of Scotch-Irish parents in Pennsylvania. He was
graduated from Washington College, and was called to the chair
of Languages in Miami University in 1826, before graduation.
He was successively President of Cincinnati College, in 1837;
President of Ohio University, Athens, 1839-45; and Professor of
Moral Philosophy in the University of Virginia, 1845-73. He
died in Charlottesville, Virginia, 1873. Two of his children are
living, Mrs. Mary Stewart of Dayton, Ohio, and the wife of Dr.
Andrew D. Hepburn, once President, and now Professor Emer
itus at Miami.
I hold no letter of Dr. McGuffey's on the subject of slavery,
and doubt if he ever wrote one. Some persons think any one is
cold who is reticent, and Dr. McG. was ever reticent. "Con
temporary letters are facts :" and this chance letter is no unpleas
ant picture of him, at Darrtown, if you please, or at Venice, or
other outlying hamlets that were Miami's constituencies. He
was where in time of cholera, there were funerals needed every
day, consoling the dying and burying the dead. In such homes as
this letter came from, he was a welcome and distinguished guest,
as he was later, in the cultured homes at Charlottesville, where
he was to be a professor for the next thirty-eight years.
He is most widely known by the series of School Readers
prepared by him. If some of us can think of them only as the
dog-eared books school boys pushed their elbows into, others will
remember them differently. When Dr. McGuffey died, a writer
in a Chicago paper claimed the selections in his Readers from
Webster had been of essential use in maintaining Union senti
ment in the Northwest, in the hesitating time, before or early
in the war of Secession. TJiey were declaimed in every school
house and were on the lips of hundreds of thousands of men and
women who had been school children. These Readers long had
an exclusive use that none will have again. The newspaper and
magazine of to-day were wholly wanting; almost all private
houses had no books except the Bible and school books; and of
the latter, the Readers, he said, were longest preserved.
My father, his old pupil, had a regard for Dr. Win. H.
McGuffey he had for no other man who was a teacher only. He
preached but seldom as years went on, and then I can remember,
when he came here, the large groups of educated people who lin
gered after church to show their respect.
Any University consists of a place, and persons, and mem
ories. Modern life, they say, is deficient in ceremony: college
Centennials are occasions for ceremony. The worth of Dr.
William H. McGuffey is also "a tradition in many families."
The children or children's children of his students live in nearly
every state. If they can be reminded in June, they will honor
his memory. Miami University will honor herself if she does the
same thing. A. A. T., May, 1909.
Mother of Tlwmas E. Thomas. Her character and trials. Exul
tation ichen told that death approached.
NOTE. Elizabeth Robinson, mother of Thomas E. Thomas,
was born in England in 1782, and always lived in London until
her marriage to Thomas Thomas in 1808. She was the eldest
daughter of Thomas Robinson, who was a deacon of the Inde
pendent Congregation of Stepney Chapel, and a prosperous mer
chant in the Russia tallow trade.
Reared in comfort and plenty in early life; afterward with
a family of five young children, in emigrating to America and
living in the pioneer West, she saw her full share of all the diffi
culties and trials which could fall to the lot of such a woman.
"We were," she afterwards said, "in every sense, missionaries
except in the name and the support." She had many accomplish
ments, and her intelligence and cheerfulness made her welcome
in any company all her days.
It was his mother who prepared Thomas E. Thomas for
college. She had an especial dislike for denominational or secta
rian partition walls, which people afterwards wondered at in her
son. On his ordination, she wrote to him, "You were solemnly
dedicated to God's service from the moment you drew your breath ;
and in the most devoted, awfully solemn manner, dedicated to
Him in baptism, by your dear Father. The vows of God are now
upon you, and woe unto you if you draw back."
If, in after life, when influenced by Dr. MacMaster, my father
hesitated to say he would not commune with slaveholders, there
was one old lady behind him who had no doubts on the subject ;
nor, to the last, would she in church, fellowship with or sit to
hear any of those who were "dealers in flesh and blood."
What mother ever before wrote to her son : "Hold your little
children loosely ; they are but lent treasures to be recalled anon :
and have a care lest they take our thoughts from God!" To
me, my grandmother always appeared to be the last of the Puri
tans.
Among the letters preserved by my father, is one endorsed
by him "My last letter from my dear mother; she came to my
house 6 April 1863, and died there 6 April 1864."
When it was announced to this old saint that death ap
proached, her loud cries of triumph and rejoicing seemed strange
to hear: she had no time for adieus or worldly concern; heaven
opened to her view. Her father and sisters, long gone before,
she greeted repeatedly by name, as though they stood at her
side, as they did in reality to her; thus it was till the coma of
death stopped her voice. "So she passed over; and all the
trumpets sounded on the other side." A. A. T.
FROM THEODORE JOHNSON, A CLASSMATE AT MIAMI
UNIVERSITY.
An inside view of slavery. Education and due religious instruc
tion withheld.
Beverly, Adams Co., Miss., Jan. 25, 1836.
DEAR BROTHER:
I have heard of you only once since I left; but was pleased to learn
that your school was prospering. I have delayed writing, but have been
endeavoring to collect the information that you desired me to communi
cate; although it is universally the opinion here that such information
should not be communicated, even privately, to particular friends. I
shall tell you only what I see and hear, and know to be true. Who, ex
cept those who do evil and hate the light, were ever afraid to have others
know their manners and customs? The greatest injustice of these people
is their withholding from the slaves the privilege of learning the Gospel,
either by reading or hearing preaching. In Natchez a. sermon is preached
to the slaves every Sabbath afternoon, in the Methodist Church, and some
are permitted to attend. But in the country the slaves live and die almost
as ignorant of religion as the mules and oxen they drive. I know of but
four plantations where religious instruction is permitted. One of them is
Mr. Chase's, a Presbyterian minister, w r ho preaches to his own slaves,
and none within five miles around him are permitted to go and hear him.
Neither is he permitted to go and preach to them at home. The slaves
of Mr. H 's plantation hold meetings by themselves. One leads, sings,
prays, talks ; but as he cannot read and does not hear any Scripture read, his
talking is vain repetition, that does little or no good. About a month after
I came here, I asked Mr. H. if he had any objections to my reading the
Scripture to the slaves on the Sabbath. His answer was, "Yes sir, I do
not wish anything of the kind done." Shortly after this, while reading
in my own room on the Sabbath, two slaves, about 14 years old, came to
me with a spelling book and asked me to hear them read. I should have
been glad to hear them and talk about their souls; but knowing their
master's views, I sent them away just as they came. Where no preaching
is allowed, the Sabbath, of course, is not regarded as a sacred day. All
6
extra work is attended to, which might interrupt regular business of the
week. Last Sunday, I walked out at noon to the quarters. I there saw
four slaves washing clothes, one man repairing the roof of his house ; one
nailing old boards over the crevices in the wall, etc.
I accomplish little in study beyond miscellaneous reading and don't
know when I shall be prepared for the work of the ministry. I have no
religious associates here, and my graces are very low.
Among the students who were at Miami during the five years
T. E. Thomas was there, and who as undergraduates knew and
influenced each other, were Wm. S. Groesbeck, Jno. J. McBae,
Jos. G. Monfort, Wm. B. Caldwell, Samuel F. Cary, Wm. Denni-
son, Jere H. Peirce, W T m. R. Rogers, James Birney, the son of
Jas. G. Birney, Free-Soil nominee for president, Chauncey N.
Olds, Thomas P. Townsley, Samuel Galloway, Benj. W. Chidlaw,
Charles Anderson, Jas. J. Faran, T. Lyle Dickey, Freeman Cary,
Robt. H. Bishop, Jr., Thornton A. Mills, Albert Galloway. David
H. Bruen and Jared M. Stone.
Many others of character and influence throughout their
lives would not be known by the reader, if recalled by name.
One roomed with my father during his early Oxford years. In
debate at the "Lit," some one said, "I do not want by severity to
discourage my opponent. He is 'The Hope of Tod's Fork.' " This
was a creek in Warren county. The students never after called
him by any other name. At the date of reopening of Miami,
just fifty years afterwards, a tottering old clergyman went by,
led by his daughter. Gov. Charles Anderson then told me the
story, which I knew. "There," said he, "is 'The Hope of Tod's
Fork.' "
FROM JARED M. STONE, A CLASSMATE AT MIAMI UNIVERSITY
Lexington, Ky., March 4, 1836.
BROTHER THOMAS :
My carelessness, I fear, has given you just cause to think that I had
forgotten you, or iny promise, at least, to write to you soon. In a short
time after I left you last October, I went in search of a school, and
found a situation, at last after tramping about for three or four weeks.
This business of hunting up schools is fine exercise indeed, you know
something about it perhaps. I went down to Louisville and New Albany,
searched about in that quarter several days, but found no opening such
as I chose to engage in. Passing on to Lexington, Ky.. I found a country
classical school, about five miles from the city, where I have been staying
ever since. But my school, though tolerably agreeable, is not of such an
interesting character as to require a particular description. I should like
to know how you are getting along at Franklin, as well as I am here,
and better no doubt. This Kentucky liberality bah they hug their gold
dust with as strong a grip as even the penurious Yankee! I knew some
thing about the people in Ohio and Indiana, that gathering money from
them was like gathering figs from thistles ; but in respect to the Ken-
tuckians I was somewhat like Dick Whittington when he supposed the
streets of London to be paved with gold. But never mind, say I. Bread
is earned by the sweat of the brow.
How do you stand now in respect to Abolition? I have not seen Cal-
houn's Report in Congress. He, no doubt, pours out upon the heads of
those fanatics incendiaries as the Southerners call the Abolitionists
a sea of wrath. He is a strong man, and likely to be right where his
head is not perverted by passion and prejudice ; Calhouti has no small
share of Southern feeling, and prejudice. You take Birney's publication,
I suppose. I have seen no numbers of it. I have just been reading the
address of the Kentucky Synod to the Churches under its care, written
by J. C. Young, and of course, breathing the very spirit of Gradualism.
It is an able document, however, and I am , on the whole, well pleased
with it. Kentucky, no doubt, exhibits slavery in its mildest forms, but
even here there is enough to cause the very heart to sicken. The system of
domestic slavery is execrable, dark and damning, view it as you will.
But it cannot stand.
You will be present when the Presbytery meets, and I hope to see
you then. What progress do you make in theological study? Do you
read any system regularly? Teaching and regular systematic study do
not harmonize entirely. Much may be accomplished, however, by dili
gence and perseverance.
Have you any doubts respecting the received doctrine of the Trinity?
That the Beings designated by the titles, Father, Son and Holy Spirit are
invested with all the attributes of deity is abundantly clear, but that
there exist three distinct persons in the divine Essence, it seems to me
a difficult matter to prove from the Scriptures. Do not the titles above
designate the several modes under which the Sovereign has chosen to re
veal himself to the children of Men?
Dr. Jared M. Stone; history; quality and service as a college
teacher. Early Western teachers poorly paid.
NOTE. Kev. Jared M. Stone, D. D., was born at New Milford,
Conn., in 1808, removed to the west in 1829 with his father's family
which settled in Franklin Co., Indiana, near Harrison, O. Soon
thereafter entering Miami University, he was graduated, taking
the first honors of his class. Afterward he taught at Oxford, and,
at the same time, pursued his studies for the ministry under the
direction of Drs. Bishop, McGuffey and Scott. Dr. Scott has
written of him that "he not only stood first in scholarship in one
of the largest classes which the University ever graduated, but
extended his reading and studies over a wider field of science, lit
erature and general intelligence outside of the regular college
curriculum."
Dr. Stone was married in 1836, to Miss Abbie Clark of Con-
way, Mass., who had for some time been principal of a select
girls' school at Oxford; and first became pastor of the Presby
terian Church at Connersville, Indiana.
In Sept., 1841, he began his labors in the Presbyterian
Church at Springdale, Hamilton Co., O., the membership of
which was scattered over a large territory. In ministering to
these people he held services at five or six separated places, and
this involved time, labor and endurance in travel over bad roads,
little realized at the present time. Thirty-two persons were at
once, received here on examination.
8
From Springdale, Dr. S. went to New Albany, Ind., to teach
a female seminary; and from thence, at the urgent call of Dr.
Thomas, accepted a Professorship in Hanover College, where he
remained six years, acting as President for two years after Dr.
T. left in 1854. Thereafter, he was for two years professor in
Iowa State University, at Iowa City; and from 1858 to 1863,
pastor of the Church and Principal of an Academy at Prince-
ville, Peoria Co., 111. In 1871, Dr. Stone removed to Old Du
Quoin, where he continued teaching and preaching, until after
forty years of self-sacrificing labor, and about two years after
the, death of Dr. Thomas, he followed him, on Oct. 10, 1876.
' "Where did you get so much mathematics in Illinois?"
asked the examiner at Union College, N. Y., of one of his pupils
who had presented himself there for admission. Although the
mathematics and natural science were his chosen specialty, his
fellow Professors at Hanover used to say, as was said elsewhere
of Dr. MacMaster, that when unexpectedly called, he would
teach any other department as well as its regular instructor.
Dr. Jonathan Edwards, in an historical address at McCor-
mick Theology Seminary, stated that no one familiar with early
church educational enterprises in the West would be disposed to
complain because they were not more liberally supported. Times
were hard: money was scarce and not generally in the hands
of those willing and under obligation to give: yet the fact
remains that in their early days, most of the Colleges in the
West starved with Professors. Now, most of them have endow
ments and wealth ; but wealth cannot often buy such instruction
as Prof. Stone gave, for a generation, to seminaries and pupils
who were not able to pay for it. Rev. C. Sturdevant, in his letter
on page - , states that while Principal of a female seminary
at New Albany, Prof. Stone agreed "not to disturb the har
mony of that institution with his views about slavery". Per
haps this was true; but it is also true that from boyhood, and
throughout his life, Jared M. Stone was a staunch, reliable,
moderate, intelligent and outspoken abolitionist. A. A. T.
No note is needed in this volume more than one on "The
BrecMnridges ; especially Rev. Dr. Robt. J., Rev. Dr. John C.
Young: 'The Kentucky Emancipationists' and 'Gradualism f"
and none would be so hard to write. The Note was prepared but
withheld unfinished, for want of some information which lay
only in MSS. or pamphlet prints. These I was foiled in try
ing to get.
In American historical studies, no subject ought to be so
tempting to a biographer as the story of the Breckinridge family
and its connections, in relation to the anti-slavery struggle in
Church and State. The topic seems never to have been touched
by any one competent and informed, for fear of rousing varied
9
resentment in hostile factions of the high class of people from
whom such a biographer would wish a continuance of existing
good-will. "Let us have peace"; but that was never the motto
of the Breckinridge family. The Rev. Dr. Robt. J. probably
never had peace on any subject, with any person, at any place
during a long and tempestuous life. For all that, he was a glory
of a man; second to none, I believe, in the United States, of
those who never held any official position.
The future biographer will find his difficulty, not in telling
the truth, for no one could fail to do that about Rev. Dr. R. J. B. :
the old doctor never gave anybody a chance to; but the diffi
culty will be to let men and events have a due relation and pro
portion, and to give actual and adequate background.
Most historians and biographers tell the truth. Rev. Dr.
Halsey, in his history of the McCormick Theological Seminary,
does, but if his subjects have any pro or anti-slavery record,
he covers the exposed parts with two coats of white-wash.
His hope and wish is that all men may look alike. And they
do when he has got through with them. The Rev. Dr. Charles
Hodge of Princeton was a past master in this biographical art.
Dr. Jared Sparks was an eminent offender in his line; he would
omit words and lines in Washington's letters and elucidate the
text until "there was nothing left of Washington but a steel
engraving", having a fixed expression of piety and dignified peace.
I can strike words or lines from the letters and addresses of
Rev. Drs. E. D. MacMaster, Thomas E. Thomas, Jno. W. Scott,
and of Nathan L. Rice, George Junkin, Palmer and Charles
Hodge, to the somewhat "promotion of the peace of the church",
and to the disaccommodation of the truth.
My father throughout his life abounded in stories of the Rev.
Dr. R. J. Breckinridge. He once came to Miami and examined
a class in ancient history. "Where is Smyrna?", he asked a
student. "Do you allude to its location, Sir?", asked the stu
dent. "Yes," said the old doctor, "I allude to its location, and
any thing else about it comprehended by the word, "Where."-
A/A. T., May, 1909.
No one in the United States understood Kentucky "Gradual
ism" better than President Lincoln. During the four long years,
he kept his finger on her pulse, forgave her her trespasses, argued
her case against her enemies, and, at last, won her confidence.
He gave Missouri the same treatment with less success, because
there were less able men there.
The events of the war cured Dr. Robt. J. Breckinridge of
Gradualism. At Baltimore, when Lincoln was renominated, he
called the great convention to order. All the country listened.
He said, "They tell us what we will do is unconstitutional. We
will change our Constitution if it suits us to do so."
10
FROM REV. DR. ROBERT H. BISHOP, PRESIDENT OF MIAMI
UNIVERSITY.
My dear Friend : Oxford, September 1, 1836.
As some new arrangements are to be made in Miami
University, my thoughts have been tending toward you. Be
pleased to let me know if it would be agreeable to you to cast
in your lot with us here.
My plan is that you should be styled Professor of Rhetoric
and Greek Literature, and instruct the Sophomores and Jun
iors; Horace's Art of Poetry and select portions of the Greek
classics to be your standing text books. The salary will be $600,
with the prospect of being increased to seven or eight hundred
should you succeed.
As the plan is wholly my own, I wish to have your opinion
on it before I state so much in the preparatory announcement.
Let me hear then from you immediately.
Sincerely yours,
R. H. BISHOP.
P. S. Remember me affectionately to your mother.
FROM HIS MOTHER.
Defense of slavery in Warren County churches. What this Eng
lish mother thinks and does in consequence. Remembers
struggles in England for emancipation. Tells her son to
"stand his ground".
My Dear Son: Franklin, O., Sept. 4, 1839.
As my mind is full of concern I sit down this evening to
unburthen it to you. * * * I believe the people in Franklin
Church are dwindling most of them into mere formalists. I
hope better things of the over river people, for 1 understand
Mr. Hudson invited a slaveholder to assist him on the last Sab
bath; and the people would not let him come, but requested
that you might be invited; on your refusal, Mr. Coffee of Leb
anon supplied. I do not know what Mr. H is at heart, but
he preached two Wednesday lectures from the passage where
Paul sent Onesimus, the runaway slave, as Mr. H called him,
back to his master. From this, and other passages, he proved
that there were slaves in the Apostles' day, and that they ran
away from their masters; and that the Apostle thought right
to send them back again. I suppose this was to support the
"Ohio Black Laws"; and likewise slavery had been established
in the patriarchal days, and was a wise appointment. Now all
this he might have said, if he had made a comparison between
the patriarchal slaves and the Kentucky slaves, but no! that
must be concealed for some abolitionist to divulge, poor fellow,
and get his head shot off for it. Well, truth will come out, and
11
I believe that it will not be long before people will be ashamed
of such concealments. Ministers have to turn the tiib sometimes,
you know, and perhaps this was one of the old Kentuck sermons.
It would do very well there now. Mr. H closed the services
with "The Lord dismiss us", etc. I was asked why I did not
sing. I told them because I expected the Lord would dismiss
me with His curse if I did. This is an uncomfortable state to
be in; (but it is so). Since that we had a right hot coloniza-
tionist preach at the Methodist meeting-house; and he under
took to make out the abolitionists such vile fellows; that is,
they had acted so unwisely in all their exertions and had done
nothing, that I took my leave of the house before he had pro
ceeded far; so you see we have colonization here as well as at
Hamilton. But never fear; so we had in England, and in the
British Parliament for twenty years. But Clarkson and Wilber-
force were conquerors ! Stand your ground ! ! Don't flinch one
inch!!! *
*NOTE. The punctuation given follows the MS. Abraham
Lincoln said, "Some people claim punctuation is a matter of
rule; with me it is a matter of feeling." With my grandmother
it evidently was a matter of emphasis. (A. A. T.)
TO PROFESSOR JNO. W. SCOTT.
T. E. Thomas goes to the anti-slavery convention at Massillon;
Reasons why. Messages he icants from Oxford people.
My Dear Sir: Hamilton, O., May 13, 1840.
I have concluded to attend the annual meeting of the O.
Anti-Slavery Society, at Massillon, Stark Co. It meets May
27th. I go as a delegate from the society in this place; and
shall accompany Bro. Blanchard. My reasons for attending,
at this time, are several. First, my health, I hope will be im
proved, by a gentle ride of 200 miles. Then, I shall have an
opportunity of seeing the capital of our State, and a large dis
trict of country with which I am almost wholly unacquainted.
An opportunity of botanising, a little, at this season of the
year, in a diagonal line across Ohio, is of some importance.
Of more value is the privilege of forming an acquaintance with
a large number of individuals of whom I have heard something,
and who will attend the Convention. I have some curiosity,
(may my old school brethren forgive!) to look at Finney, who
is to be there. A large number of Western Reserve people will
be present; and I wish to see a little of Western Reserve char
acter; having heard the fame thereof with my ears. It will be
some pleasure to meet Burgess, and Crothers, and Rankin, and
Buffum, &c. But, above all these, and next to my love for the
Anti-Slavery cause, that which determined me to attend, was,
12
the importance of the meeting at the present crisis. The ques
tion of political action, the propriety or impropriety of sustain
ing a third party, will be discussed, and decided in some way.
And that decision will have no little influence upon abolitionists,
both in Ohio and elsewhere. For my own part, I am opposed, at
present, to such a third party; though I cannot vote for either
Van Buren or Gen'l Harrison. Both are devoted to the slave-
holding interest. But what I fear is, tliat, should the aboli
tionists decide in favor of the new nominations, and combine as
a political party, they would lose much of their moral influence;
and many would be deterred from sustaining the anti-slavery
cause, who would, otherwise, cheerfully support it. Ministers,
for instance, would feel that, in supporting abolitionists as a
third party, proposing candidates for the Presidency of the U. S.
they were entering too fully into politics; and many would fear
to draw upon themselves the opposition of the present parties.
Still, I believe that abolitionists are bound to use their suffrages
in favor of freedom; and I know not how they can, consistently
with duty, vote for Van Buren or Harrison.
Should you or Dr. Bishop, or any of the abolitionists of
Oxford think proper to communicate your views on this subject,
either to be employed at the Anniversary, or, should you prefer
it, only to aid me in understanding the public sentiment in this
region, that I may the better represent it, I shall be glad. I
do not suppose that either the Dr. or yourself would wish your
names to be used. I am anxious that this, among other ques
tions, should be settled aright; and, as there will be a large
attendance from the upper end of the State, where the third
party is popular, I deem it important that our section should
be represented as fully as possible. And, as I suppose that many
will be prevented from attending, by the distance, I feel it my
duty to go. I shall pass through Springfield, taking J. Galloway
with us, if possible; and by Columbus, and Granville.
I intend to take a Peace-Maker with me; and if urgent re
quests succeed, will bring home a good list of subscribers.
My love to Mrs. S. and family.
Could not the abolitionists of Oxford hold a meeting this
week, and send up a written report of what they did the past
year, for the slave, and what they intend doing the coming yearf
I should be happy to take it; and the Society requests such in
formation.
t
Prof. John W. Scott. Ancestry, Education, Sketch of his life,
and service as a college instructor. Beautiful old age.
Death.
NOTE: The Rev. John Witherspoon Scott, D. D., was born
January 22, 1800, and was graduated at Washington College in
13
1823. He then took post- graduate work in science, under Pro
fessor Silliman in Yale College, from which he received his Mas
ters' Degree.
"The Laird of Arras," as he was called, was an officer in
the army of the Covenanters, at the battle of Bothwell Bridge.
His son, John, born in the north of Ireland, came to America in
1741, when fifty years old, and became one of the first trustees of
the Neshaming church, in Pennsylvania. With him came his son
William, whose son w'as the Rev. Geo. McElroy Scott, who was
educated under Dr. Ewing of Philadelphia, the founder of the
University of Pa., and studied theology under Dr. Witherspoon
of Princeton. He was an eminent minister of the Presbyterian
Church; was active in missions among the Indians, near San-
dusky, Ohio, and was one of the founders of Washington Col
lege. In this institution, his son, the Rev. John Witherspoon
Scott, D. D., the subject of this note, became a professor. In
1828, he became professor of Mathematics in Miami University.
It was the character and the teaching of Drs. Bishop, McGuffey
and Scott, of them so preeminently that no other names need
be now mentioned, which gave its early and deserved fame to
Miami University. From Miami, Dr. Scott followed Dr. Bishop
to Farmer's College, but four years afterward he opened the
Oxford Female College, at the head of which for ten years he
exerted a wide influence. Afterward he was, for a short time,
at Hanover College, then two years at the State University,
Springfield, 111., then seven years at Monongahela, Pa., and
afterwards took a position in the Pension Bureau at Wash
ington, the duties of which, despite of very advanced years, he
continued faithfully to discharge until a recent date.
"The chair for which he was trained by its greatest master
of that day in the New World, he occupied for fifty -three years ;"
but of these Miami had only seventeen, 1828-1845.
He is the father of Mrs. Benjamin Harrison, the present
mistress of the White House, where he is now living at the
remarkable age of ninety-two. To him, with this correspondence,
the children of his early friend would send respectful greetings.
May he live, in his own years, to complete a wonderful century
of the life of the Republic, and to see all the fruits of the
victory, as he has already seen the beginning and the end of the
Anti-Slavery Conflict A. A. T.
Geo. Alfred Townsend wrote of Prof. Scott, "A more whole
some and beautiful man of his age I have never seen anywhere."
He accompanied his daughter's funeral cortege from Washington
to Indianapolis, and returned to die in the White House a month
later, Nov. 29, 1892. On the Sunday morning before he died,
hearing his niece at the piano in an adjoining room, he asked
her to play "Abide With Me;" then with low but steady voice
he sang all of Henry Francis Lyte's hymn:
14
Abide with me: fast falls the eventide;
The darkness deepens; Lord with me abide!
When other helpers fail, and comforts flee,
Help of the helpless, oh, abide with me!
Not a brief glance I beg, a passing word,
But as thou dwell'st with thy disciples, Lord,
Familiar, condescending, patient, free,
Come, not to sojourn, but abide with me.
I need thy presence every passing hour ;
What but thy grace can foil the tempter's power,
Who like thyself my guide and stay can be?
Thro' cloud and sunshine, oh, abide with me !
Swift to its close ebbs out life's little day ;
Earth's joys grow dim, its glories pass away :
Change and decay in all around I see;
O thou, who changest not, abide with me!
A. A. T., May 1909.
TO PROF. J. W. SCOTT, OXFORD, O.
T. E. Thomas preaches against slavery at Springfield, Ohio; what
happened. Butler County anti-slavery society formed.
Hamilton, June 11, 1840.
On Saturday last I returned home, after an absence of three
weeks, and a journey of five hundred miles. I had a very pleas
ant trip. The weather was firm and the roads good. I passed
through Dayton, Springfield, Columbus, Granville, Millersburg;
and on my return, Coshocton, on the Tuscarawas; and Zanes-
ville on the Muskingum. I saw a large and very pleasant por
tion of our State, to which I had been an entire stranger. Our
meeting at Massillon was a highly interesting one. For particu
lars I refer you to the Philanthropist of this week. On my way
out I stopped at Springfield. Brother Galloway had a regular
lecture that evening, (Wednesday), and he asked me to supply
his pulpit. I promised to preach on slavery, to which he con
sented. A pretty good congregation was collected. Soon after I
commenced, three gentlemen left the house. The remainder
seemed surprised and offended, at first; but before I closed, they
were more patient and attentive. Next morning, as I left the
tavern, I overheard Wallace, one of the trustees, saying to an
other, "It is an imposition. We went to hear the Gospel and
not to be blackguarded about abolition!" On my return, I
learned that the day I left, the trustees of Mr. G's church met,
and passed a strong resolution of censure on him for permitting
me to lecture on slavery. The congregation was quite in a hub
bub. Next Sabbath Brother Galloway preached on pulpit in
dependence; and at the close of his discourse, informed his peo
ple that he was about to leave them. He told them of the resolu
tion passed by the trustees, which, I believe, prohibited him from
15
introducing the subject of slavery, or allowing its introduction
by another. He informed them that he would never preach for
a church where his mouth was closed on any subject connected
with his message as a minister; that he had been with them
some eight years, and that perhaps it was for the best that they
should separate. His people were surprised and grieved. Next
day the session met, and with tears requested him to reconsider
his resolution. Happily, that week the day for election of trus
tees arrived. The congregation turned out the old ones, first
requiring them to exscind and exchange their recorded resolu
tion against Brother G. ; elected a new Board, and closed by giv
ing Mr. Galloway full liberty to say whatever he thought proper
upon slavery. He himself gave me this information. He said
that for a week, he was in great trouble about duty; but that
having prayerfully adopted the above course, he was now re
joiced to find that he was more firmly fixed in the confidence
and affections of his people than ever before; that he felt thank
ful Providence had now opened the way for him to plead a
cause which he had long desired to aid, but which he had feared
to introduce, lest the church should be injured.
I had the pleasure of meeting several good Old and New
school, and Conservative brethren; Hitchcock of Columbus, a
young man lately come; Little of Granville; Warner of Massilon;
Blodget of Euclid; Pres. Mahan, and Prof. Morgan of Oberlin, per
fectionists, in a sad error, but most amiable, gentle, Christian-
like men ; Cr others and Dickey ; and finally on my return, Barnes,
Galloway, Crane of Madison, Ind., Russell, Coe and Hudson, at
Franklin, where they had met to install Brother H . I found
a general disposition of regret for the past, and a desire of
friendly connection and intercourse in future. Even Brother
Crane, who voted the excision act in the Assembly of '37, admit
ted that it was with great pain that he had brought himself up
to the voting point, on that occasion.
We are about to form a Butler County Anti-Slavery Society.
Last Thursday evening, at a meeting of our Hamilton and Ross-
ville Anti-Slavery Society, we passed a resolution, inviting the
abolitionists of the county to meet here on the 4th of July. Fri
day evening, July 3d, we wish them to be here; when an ad
dress will be delivered by Blanchard, or Brisbane of Cincinnati ;
and on Saturday morning, at 8 or 9 o'clock, we shall hold a
business meeting, for the adoption of a Constitution, and for
organization. We wish to meet that early, July 4, that we may
not interfere with the other celebrations in the place. Perhaps
we may have a second address during the day. You best know
whether it would be proper for you to be here. I should be glad
to see you, did you feel it your duty. At any rate, please tell
Mr. Woods, and all the abolitionists of your town and neighbor
hood, and let them come down, one and all. We shall be able
16
and happy to accommodate all who may come on Friday after
noon. We are anxious to have a large meeting; and to form an
efficient County Society. Tell Brother Graham to come down.
I am particularly desirous that he should be present; Brother
Robertson, too; for he is too good an abolitionist to be absent.
Let us remember that we are in bonds, as bound with them.
"If thou dost not deliver them that are drawn unto death, and
those that are ready to be slain ; if thou say, behold we knew it
not, doth not He that pondereth the heart see it," &c.
TO PROFESSOR JNO. W. SCOTT.
How sliall abolitionists vote? Can ministers take active part in
politics?
Hamilton, July 11, 1840.
A day or two since, I received a line from Dr. Bailey, re
questing me to forward to Jas. C. Ludlow, Esqr., the name of
some individual who would serve as a presidential elector on the
anti-slavery ticket. I suppose that some one of your citizens
will be suitable; as I have understood that some of the aboli
tionists among you advocate a third party. Though I am in
favor of withholding my vote, rather than casting it for Birney,
yet, as Dr. Bailey says, if our friends will vote, let them have
the right sort of a ticket. It seems to me to be of no importance
which of the two courses we take, provided it be known that we
adopt one or the other, as a body, and from principle.
You have seen, perhaps, the call for a county meeting at
Mt. Pleasant, to discuss the question of duty in the approaching
election, and to form a ticket such as abolitionists may properly
sustain; I mean a ticket for the county. The principal object
is to pass a resolution declarative of our opposition to both
presidential candidates for their servility to slavery. I have
been requested to address the meeting; and though my opinions
are fixed, and in favor of such a resolution, and though I ad
vocated it earnestly at Massillon, yet I have had some doubts
respecting my duty as a minister in connection with these
political subjects. On the one hand I would not venture too
far; nor interfere with matters that do not concern me; and
injure my ministerial usefulness. On the other hand, I would
not, through a fear of injurious consequences to myself, neglect
to use any proper influence in behalf of the slave. In mere party
politics I have no desire to dabble; but in great questions of
morals and public justice, ministers, it appears to me, are bound
to let their voice be heard. John Calvin aided the Syndics of
Geneva in political affairs. John Knox preached and prayed
about politics. Rich. Baxter, Dr. Calamy, and a host of others,
used their influence for the re-establishment of Charles II.
Donald Cargill, Rich. Cameron and the Covenanters meddled
with politics. So did Dr. Witherspoon, and the Presbyterians,
17
in the revolution, who thought it not improper to urge their
hearers, from the pulpit, to battle in defence of their liberties.
It may -be said that Paul did not concern himself with the
political affairs of his day ; but I would reply that had Nero been
a candidate for the empire, and had Paul and other Christians
possessed the right of suffrage, he would neither have supported
Nero by his vote, nor have failed to use his influence with the
churches against that tyrant.
Have you seen Dyer Burgess' criticism on XcipoiWw ? (to
ordain) ? It is in the Philanthropist of June 30. He says that
civil and ecclesiastical rulers are alike ordained of God through
the election, (lifting up the hand), by the people; and that
voting, and voting properly, is a sacred duty. Surely then it
is not improper for us to consult together respecting the best
mode of discharging that duty.
I set out with an intention of asking your advice on this
subject of duty. I suppose you will think I am like the young
lady whom Burns mentions as requesting the opinion of her
sister on a delicate and important affair:
Come counsel, dear titty, don't tarry ;
I'll give you my bonny black hen
If you will advise me to marry
The lad I love dearly, Tarn Glen !
We formed a County Society the other day. Few attended;
but a handful of corn upon the top of the mountains, etc. We
are publishing Dr. Brisbane's address, with the Constitution,
minutes, etc.
Please send me the name of some respectable man who will
serve as elector on the Birney ticket.
T. E. Thomas.
FROM REV. JOHN RANKIN.
Abolitionists in the Harrison campaign of 1840.
Ripley, Ohio, July 31, 1840.
Brother Thomas:
I received your kind letter, and I should be happy to attend your
convention were it practicable. I am somewhat doubtful as to the pro
priety of holding a convention for deliberation when men are too excited
to deliberate. It seems to me to be too near the time of election to answer
a good purpose. Abolitionists are divided in sentiment, and there is
danger of alienation in case they meet in contest at a convention.
I have had much hesitancy in my own mind in deciding what is best
to be done at the coming election. I have endeavored to examine the
matter with care. I have set abolitionism as the highest interest, and
have endeavored to ascertain what will, upon the whole, promote it. I
believe a change in the administration will be best for abolition. The
Van Buren party is no less hostile than the Whig, and more slanderous,
because the more powerful. There is no sacrifice of principle in so voting
as to keep out of power the more dangerous party. It implies no appro
bation of the party put in power. Whig Abolitionists are so situated that
18
they cannot avoid putting one of the parties in power. If they do not
vote for Harrison, they do as much for Van Buren as so many Demo
crats who put in their votes for him. I abhor the Whig party, and
sustain it only because it is the best I can do for abolition, and for the
country.
My belief is that the Whig abolitionists ought to distinctly state the
ground on which they will vote, and then vote for Harrison. It is safer
for abolition to have the weaker party in power. It is plausibly said
that in voting for Tyler we sustain slavery ; but there is no truth in it.
Do we, when we vote for a man to do public service, sustain his personal
immoralities? If so, we could never vote with propriety. Where is the
candidate for whose personal conduct we would be willing to be held
responsible? The Lord chose Saul, and Jehu, but did he approve of
their personal conduct? Suppose a missionary in a heathen land were
allowed to vote for chiefs, and two candidates were before the people,
both idolaters, one of them in favor of extirpating Christianity, and the
other an enemy to it, but disposed to tolerate it. Does the missionary
in voting for the idolater who is in favor of tolerating Christianity
sustain idolatry by his vote? He would sustain idolatry, in such case,
were he to stay from the polls and refuse to vote. The principle I act on
is that as a citizen I am bound to prevent evil. If I cannot prevent it
all, I must prevent as much of it as I can. I am bound to cast my vote
for the better side and against the greater evil. If there be no better
side, then I may stay from the polls. If there be no better side then I
am mistaken in my judgment. I believe, upon the whole, there
is a better side, and that the interests of abolitionism and the nation
require a change in the administration. The Democratic party are dan
gerous to our own liberty as well as that of the slave. If we are to do
anything for the liberation of slaves we must have liberty ourselves, and
we must have_some pecuniary means. When I vote to put the Whig
party in power, I vote for the means of doing something for the slave.
Convince me that the parties have been and still are equal in dependence
on us, in power and in all their bearings on the question of slavery, and
I will stay from the polls. But if any difference does exist, so that there
is a better side, then you may look for me on that side.
If abolitionists will not fellowship me, then I will stand for the
slave alone, and do what I can, as I did in days past. If voting on this
principle is inconsistent with abolitionism, I have always been incon
sistent and am likely always to be so.
You will now easily see the principle on which I act ; if it be wrong,
I am wrong of course. And if so, I hope I shall have your pity and
your prayers. If the Lord has given you more light, he will expect you
to act in accordance with it. If he has left me in darkness, it is because
my heart is wrong, and I am not so willing as I ought to be to know the
truth. "He that doeth evil hateth the light."
"Who abolished slavery?" Beecher said-' "John Rankin and his
nine sons did it." Note ~by Gen. Birney about Rankin.
NOTE. "When Henry Ward Beecher was asked after the
war, 'Who abolished slavery?' he is said to have answered, 'Rev.
John Rankin and his seven sons did it'. His anti-slavery services
were very great. Many Western men have called him 'the father
of abolitionism' ; and it was not an uncommon thing in the
thirties to hear him called "the Martin Luther" of the cause.
In 1827, the year in which New York abolished slavery within
19
her limits, John Rankin was one of the five most prominent
advocates in this country of immediate abolition. He was also
one of the earliest. Chas. Osborne and Rev. Geo. Bourne date
as abolitionists from 1814; John Rankin and Benjamin Lundy
from 1815, and Rev Jas. Duncan from about 1820. Of the many
thousands who joined the modern anti-slavery movement within
the first twelve years after its revival at the close of the War of
1812, these five names have been most familiar to abolitionists,
and the two brightest are those of Lundy and Rankin. * * * In
1822 Rev. John Rankin became pastor of the Presbyterian
Church at Ripley, Ohio, and held the place forty-four years."
(Jas. G. Birney and his Times, by his son, p. 169.)
Rev. John Rankin died in 1886 aged ninety-three. He had
nine sons, seven of whom fought in the Union army.
FROM DR. SAMUEL CROTHERS.
Abolitionism in Church and State. Dr. Crothers helps Dr. Bish
op's "Peacemaker".
Greenfield, Dec. 24, 1840.
Yours of the 15th inst. arrived this evening. I think the
printed minutes of Synod will show that we still adhere to the
principles of the paper laid on their table in the Fall of 1836;
that we still do not acknowledge either the Assembly or Synod
as constitutional judicatories of the Presbyterian Church; and
should any one have taken occasion to say that we have changed
our own opinions as to exscinding acts, I doubt whether any
protest unitedly presented or recorded on their minutes would
have saved us from misrepresentation. It was well known by
those who were present that we stated distinctly that we should
feel ourselves bound to oppose and protest against any attempt
to carry out the principles of these acts. The truth is, we did
not consider anything besides the resolution adopted by Synod,
necessary to satisfy brethren of both parties, and the world
too, that we adhere to the principles expressed in conventions;
nor does it appear to me yet that anything more was necessary.
I consider it a matter which calls for thankfulness that we
took the course which we did take, and that it has resulted as it
has. Our churches in this Presbytery are saved. I see no dis
satisfaction in a single instance. And Brother Woodrow must
abandon the hope of thriving on our expulsion.
I fully agree with you as to the wickedness of the present
division, and our obligations to improve any opportunity of a
reunion. But I confess I do not see what can be done im
mediately. I consider myself bound to avoid unnecessarily
arousing the jealousy or wounding the feelings of our Old School
brethren. And it appears to me that our New School friends are
not yet in a mood to meet our advances. Nothing has more dis-
20
couraged me from that quarter than the manner in which the
Presbytery of Ripley replied to our proposal, a year ago, for a
joint committee to suggest regulations for promoting harmony
and co-operation of the two Presbyteries. Their reply was in
sulting. Among other things they assigned as a reason for re
fusal that they did not know what we were going to be, etc.
I wish we could sustain the Peace-Maker another year, but
I despair of it. I suppose it has already been a losing concern
to the publishers, and I fear it would be no better during
another year. If you are all of the opinion that it can be sus
tained, I shall do what I can; but I do not say how much that
would be. I was both disappointed and mortified that we did
so little for the present volume, in this region.
As to the new President I have no fears. The New School
Assembly, in 1836, in their address to the Churches, said that
the Presbyterian Church was doing very well until (horresco
referens) Associate Reform ministers were admitted to our
communion, having Dr. Junkin in their eye. And I think be
fore another year, Dr. J. L. Wilson will be of the same opinion.
I have more hope of Dr. Wilson than any of them. With all
his faults he is above-board, and I am more of the opinion than
ever that he is an honest man.
I believe that if we can do anything about slavery, it will
be done in the Old School body. The other is hopeless their
course is despicable.
I now ask you to prepare something on the subject for
next fall. I hope you will not suspect that I am possessed of
that unclean spirit, a disposition to flatter, when I say I think
you are the one who should do it. I believe that sin of slavery
is at the bottom of all our difficulties; and I also believe that
subject is likely to bring us together.
Dr. Crothers was. perhaps, first in ability, courage and service
of early Ohio Presbyterian abolitionists. Sketch of life and
publications, and influence. "To separate from the church
while we are permitted to think, and to speak, and to act, is
schism."
NOTE. Rev. Dr. Samuel Crothers, born in Pennsylvania
about 1782, was of Scotch-Irish descent, his grandmother having
lost both her parents in the siege of Londenderry. His father
served in the army of the Revolution, and afterward emigrated
to Kentucky. There young Crothers attended the Lexington
Academy, and afterward received his theological training under
Rev. Dr. John M. Mason in New York City. After teaching in
Winchester, Ky., he became the pastor of the Presbyterian
church at Greenfield, O., in the Chillicothe Presbytery, and re-
21
mained its pastor till his death in 1856; a period of thirty six
years. His son is now pastor of the same church.
Respected and revered as one of the fathers in the church
when Thomas E. Thomas entered the ministry ; of great strength
and simplicity of character, courage, piety and zeal, he exercised
a wide influence in the early days of Presbyterianism in Ohio.
His early prominence and distinguished service in the Anti-
Slavery cause, merit the highest honor. It has been said that
"Dr. Crothers was one of the fathers of Anti-Slavery literature."
Between 1827 and 1831, he published fifteen letters in the Cin
cinnati Journal; being "An Appeal to Patriots and Christians,
on behalf of the Enslaved Africans". In 1833, he organized in
Greenfield "The Abolition Society of Paint Valley." In 1835,
he wrote with quaint vigor, letters which were largely read, in
answer to Dr. Young, President of Centre College, and to Dr.
Hodge of Princeton, both of whom published articles in extenua
tion, if not in defense of slavery. He was the first, and perhaps
the ablest of the ministers in the Presbyterian Church who made
the fight against slavery within church bounds, and as a moral
question alone, with righteous indignation against such as de
fended its iniquities on Biblical authority. His influence was
potent with Drs. R. H. Bishop and Jno. W. Scott of Miami Uni
versity, in preventing a dismemberment of the church in the
West on the slavery question. Men like Rev. John Rankin left
the Presbyterian Church organization because of its pro-slavery
attitude. No one can read the records of the church on this
subject without realizing what a comfort it would have been to
the friends of slavery, if Dr. Crothers and the like of him could
have been induced to leave the church and go off by themselves.
"We will not", wrote Dr. Crothers, "be guilty of the sin of
schism; separating from the Church of Christ, while we are per
mitted to think, and to speak, and to act, is schism." More
truth cannot be put into fewer words. The people took hold of
this idea in a political way, later on.
Perhaps some of the best of Dr. Crothers' writing on slavery,
appears on the minutes of the Chillicothe Presbytery; the his
tory of which has lately been published. * Because of their
length, and being now accessible in print, selections from these
admirable articles are not inserted here. In his "Life of Jas. G.
Birney," Gen. Birney, his son states that the sermons of Dr.
Crothers on the subject of slavery have not been preserved. My
father preserved them; and I have them in his library of "Anti
Slavery Papers". Of these sermons, perhaps as memorable as any
were:
* ("The Hist, of Chillicothe Presbytery, from its organization in 1799
to 1889, prepared in accordance with the order of Presbytery, by Rev.
R. C. Galbraith, D. D. ; Pub. by H. W. Guthrie. Hugh Bell and Peter Plat
ter, Com. of Publication, Chillicothe, O. Scioto Gazette Book Office, 1889).
22
1. "The Gospel of the Jubilee, an explanation of the typical privi
leges secured to the congregation and pious strangers, by the atonement
on the morning of the Jubilee. Lev. 25 : 9, 46 ; by Samuel Crothers, Pastor
of the Presbyterian Church in Greenfield, Highland Co., O. Printed by J.
M. Walters, Hamilton, O., 1837."
2. "The Gospel of Typical Servitude, the substance of a sermon
preached in Greenfield, Jan'y. 1, 1834, by Samuel Crothers. Published by
the Abolition Society of Paint Valley, Hamilton, O., 1835".
3. "Strictures on African Slavery by Samuel Crothers. Published
by the Abolition Society of Paint Valley, 1835."
As showing the style of Dr. Crothers, we quote from the
above all that space will here permit:
"In 1. Tim. 6:2, the phrase believing despots (masters) is used in
reference to the moment of their conversion to express at once their past
and present character. Some infer that they continued despots. But
James tells us how Rahab, the harlot, was justified. Did she continue a
harlot?"
"Why are all civilized nations rising up and declaring as one man
that those outlaws engaged in the slave trade shall die the death? That
man must be hackneyed in deceit, and expert at out-witting his con
science, who while he admits that making property of human beings on
the coast of Africa ought to be punished with death, contends for it
as a Christian employment on his own farm. We admit that one is a
more hazardous employment than the other; and this is the sum of
the difference. It requires courage to bolt into an African village at
midnight, and in the presence of those fierce warriors, who sleep with
their spears at their pillows, seize their little ones and hurry them to
the slave ship. But the most timid man can step into an out-cabin and
in the presence of parents who are in chains, seize their infant as it
sleeps in their cradle. Can a Christian hesitate in pronouncing on such
conduct? Does not nature itself teach you that it is a shame?" (pp 9-
10. The Gospel of the Typical Servitude.) * * * *
"Our churches are defiled with this sin and must be cleansed. That
loathsome carcass, slaveholding, has been lying in the church for more
than three hundred years. In the* eyes of many it is a pest to the
churches' sacred furniture. There are hundreds and thousands of pro
fessed Christians who will not permit it to be removed or disturbed.
An attempt to sell the ark of the covenant would not have produced
greater convulsions in Israel, than an attempt to remove slavery from
some of our churches. Every person and every vessel is polluted. Many
of our members and ministers have grown gray in this sin. Some of them
have acquired splendid fortunes by buying and selling the members
of the Saviour's mystical body. If our children in sabbath schools and
theological seminaries use some of the popular helps for understanding
the word of God, they must believe that Abraham was a thief; that
the Old Testament church was a den of licensed manstealers; that many
of the statutes given at Mt. Sinai, instead of being the shadows of good
things to come, were intended to encourage and regulate the slave-
trade; and that the traffic in bodies and souls which the best and worst
of men execrate as sinful in principle and ruinous in results, is a
divine institution," (p. 19 Gospel of Typical Servitude.)
"The importance of understanding the various means of grace which
God has, at different times, appointed in his church, is generally ad
mitted ; but we have an additional inducement to study carefully the
ordinance of the Jubilee. It has long been shamefully misrepresented
and abused. For centuries it has been proclaimed from the pulpit and
the press as a divine license for the slave trade, and a system of slavery
which, for injustice and cruelty, has no parallel in the history of the
23
world. It was long quoted in justification of the slave-making wars
which for ages, desolated Africa. It was used as a passport for those
slavers whose trade all nations are now pronouncing piracy. It is still
in the rnouth of every slaveholder for the sake of gain. It has been
used by all descriptions of men, in all departments of the slaveniaking
concern. Over fields strewed with the dead bodies of innocent Africans,
who had fallen in defense of their wives and children ; over slaughtered
villages; on the slave farm, and in the slave ship, amidst all the hor
rors of the middle passage; in the grog-shop, and in the house of God;
at the gaming board, and at the Lord's table; in health, and in the
solemn hour of death; it has quieted the consciences of men-stealers,
and those who turn aside the stranger from his rights under the most
fearful denunciations of the wrath of God." * * * *
10. "If buying servants of the Heathen means stripping them of
their freedom and holding them as slaves, the same phrase must be under
stood in the same way, throughout the chapter. It would seem then
that not only had Israelites a divine license for converting Gentiles
into property ; but the Gentiles had the same license in regard to Israel
ites (see verse 47), and the younger brethren the same as regarded
their elder brother when he waxed poor verse 39. Hence we have a
statute which nullifies all the allegations imposed by the Sinai cove
nant on Jews and Gentiles to love one another when poor and fallen
into decay. The command to relieve him, yea though he be a stranger,
or a sojourner, that he may live with thee, was scarcely uttered by the
Almighty, when it was displaced by a sweeping permission to treat
each other as pirates! The direct tendency of this statute thus inter
preted would be to make the Holy Land one of those dens of violence
and cruelty, into which no poor man, unless he was able to whip every
man he met with, would even dare to set his foot. And the fair appli
cation of it would be this. the Scriptures allow us to enslave the
African stranger when he waxes poor, and it allows the free African
to enslave us when we wax poor, and he waxes rich. This w r ould produce
rare work in some neighborhoods." (p. 65 The Gospel of the Jubilee).
Dr. Crothers was the father of eleven children. During his
long ministry, six hundred and eighty three communicants were
added to his church ; and fifteen to twenty students went to him
to get their theological education, among whom was Hugh S.
Fullerton. He died suddenly of apoplexy while on a visit to his
eldest son at Oswego, 111. A few days later, his body was
buried at Greenfield, "with the lamentations of a great multi
tude of his congregation and neighborhood." A. A. T.
FROM REV. DR. SAMUEL STEELE.
Criticisms of anti-slavery methods.
Hillsboro, O., Jan'y. 22nd, 1841.
Dear brother:
Your fraternal epistle has been read and pondered attentively. It
is a fact that our anti-slavery press has got so far into the whirlpool of
political action that other influences are well nigh overlooked ; and
perhaps the plan which you suggest is as good as any other to enable
us as Christians, and ministers of the gospel, to discharge our duty to
God and our fellow creatures, on the subject of slavery. To unite with
the brethren whom you name, in this effort, would give me much
pleasure ; and let me suggest that it may be best not to form any organized
24
society ; for these have become so numerous in late years as to excite the
derision of some and to lead others to think that nothing can be done
that is good without them. We see each other frequently in our respective
neighborhoods, as well as at Presbytery, and once a year we hope to
meet in Synod. Besides, if anything of importance demanded it, we
could have a meeting at any time without such organization.
There should be one person to take charge of the matter, who would
see to the printing, correcting the proof sheets, etc., and you are the
very person. Perhaps, too. the publication could be issued from the
press at Hamilton on as good terms as in Cincinnati.
I will take this opportunity to give my opinion as to the spirit
in which the essays should be writted. If in a Christian style,
without opprobrious and abusive epithets. I am not without hope
that we can have access to the Southern mind to some considerable
extent. But if wey copy the violence of certain persons who shall be
nameless, and indulge lavishly in such epithets as, man-stealers, villians,
murderers, and the like, we will not only spoil our own tempers, but
defeat our object. That there are slaveholders of this character cannot
be doubted, but such are not likely to meet with our productions. And
while there is manifestly a different class of them, among whom are
found, in my opinion, truly pious persons, the only class that we are
likely to influence at present so soon as a crusade of this description
is preached, my name shall be withdrawn. If moral, persuasive, and
religious influence will hot move them, we must leave them to God's
providential dealings, which may come, I fear, in the way of vengeance.
The human mind when heated with any subject is prone to extremes.
I have heard brethren say they would as soon commune with a horse-
thief, as with a slaveholder; a declaration, in my opinion, evincing a
state of mind that unfits a man for the proper discharge of his duty
to his erring brethren.
I go not to the Columbus Convention, for various reasons: one is,
that it was intended by many to be a place for political movements,
such as taking up a candidate for Governor, etc. Those who feel free
to engage in such meetings, may 'do it without incurring my censure;
but I prefer staying away.
Some notice of your Presbyterial difficulties appeared in the Chris
tian Observer. I hoped that a course of this kind would have been
adopted, viz ; to refer in general terms to the amicable settlement be
tween the Synod and Chillicothe Presbytery, and then resolve the Pres
bytery approve of that settlement; and are willing to terminate their
own difficulties on the same principles. Would not this have been agree
able to all? Our Presbytery has acted with us in good faith, having
cordially nominated a commissioner to the General Assembly.
Present me fraternally to the Oxford brethren when you see them.
Dr. Steeltfs life and influence. "A man greatly beloved and
greatly loving".
NOTE. Itev. Samuel Steele, D. D., son of James and Ann
(Smith) Steele, was born in the City of Londonderry, Ireland,
in 1796. He had his early training in a classical school taught
by Rev. Jno. Alexander of the Covenanter Church. He landed in
this country in 1816; studied with his brother, a minister near
Philadelphia, attended Princeton Seminary; was for a time pri
vate tutor at White Sulphur Springs, Va. ; was licensed to preach
in 1825, at Winchester, Ky., and preached for a time there and
25
at Richmond, Ky. After acting a time as agent for the Board
of Education, in the West, in May, 1835, he was installed as pas
tor of the Presbyterian Church at Hillsborough, O., and so con
tinued for the next thirty-five years, and until his death in 1869.
Dr. Galbraith, in his history of Chillicothe Presbytery, says
Dr. Steele was "a man greatly beloved and greatly loving;" one
of those who, holding long pastorates and being men of grace,
culture and natural ability, gave character to and made the
Presbytery of Chillicothe. At Hillsborough, he built up a large
congregation, held them together as long as he lived, and when
he died was greatly missed, and sincerely mourned. He was as
unlike Dr. Crothers as two men could be ; although they were the
warmest friends. Dr. Crothers did the fighting: Dr. Steele
was the beloved physician, pouring balm upon the wounded, and
often, indeed, preventing a fight." A. A. T.
FROM HIS MOTHER.
She thinks "There must le a sifting time." "God's judgments
have been lingering." "The cry of the poor blacks and In
dians has long gone up to His throne."
My Dear Son: Franklin, O. June 7th, 1839.
Your account of the Lord's doings at Oxford rejoiced my heart, and
reminded me very much of the camp-meeting held there in '31. Oh ! that
the work may continue until many more souls shall be gathered in. I have
been anxiously looking for a letter all this week to hear the closing of
that meeting and the termination of the Conservative Convention; do let
me know for I feel anxious. I believe this to be a very critical time
with the pious people in America. I cannot prophesy what the Lord is
going to bring about but there certainly must be a sifting time: God's
judgments have been lingering, but certainly He is a God that will punish
the guilty, and the cry of the poor blacks and Indians has long gone
up before His throne for vengeance. My ear has been pained to hear
the excuses and pleas made for slavery by good men ; and now, if the
anti-slavery men will lay the subject by as the pro-slavery men have done
for years, what may we expect? Why exactly what has been the case
with them as one said in the Assembly, after thirteen years laying it
aside they will preach to the world that it is not a sin and is justified by
the Bible, or Confession of Faith, or something, for nowadays Confes
sion of Faiths are our text-book, at least in Franklin ; and last Sabbath
we had a sermon as I do not wish to hear again from the decrees of
God in the Confession of Faith. I was taken by guile. Mr. H. has
been preaching from the Confession of Faith many Sabbath evenings, and
I believe preached nearly all his congregation away, so much so that last
Sabbath morning he told them it was an important subject and he should
discuss it in the morning. I had hard times to keep my seat, my temper,
and my tongue. I trembled every inch, and thought if I once got out
of there, I should not get in again in a hurry, indeed I am tired of the
Franklin Church. Wednesday evening, about twelve people, one man to
pray and none to sing, and half that small congregation asleep! not so
with the Methodists. Last night I went to their prayer meeting; per
haps eighty or ninety people, five or six engaged in prayer in the most
lively, interesting manner ; some old Christians that appeared on the
threshold of eternity, and as if they had a glimpse of the heavenly
Jerusalem. Others, young converts just brought in, appeared in earnest,
26
thanking God that they were plucked as brands from the everlasting
burning ; and their only desire seemed to be to save souls. This cer
tainly leaves a soul in a better state than a long discussion to prove
that they are in error. I know not what to do. I am not an Arininian, and
yet I am sure my soul and the souls of my children get more good by
one meeting among the Methodists than from ten among the Presby
terians. Mr. H. has put off to Kentucky, and some of his people are
wishing he may be taken poorly, or as Dr. Thomas used to say, com
fortably sick, and stop there awhile.
With Christian love to all the Hamilton friends,
I am, Yr. affectionate Mother,
E. R. Thomas.
FROM DAVID H. BRUEN, ESQ.,* A CLASSMATE AT OXFORD.
Anti-slavery mobs, and abuse of colored men at Dayton, Ohio;
the story told l)y Mr. Bruen, then a lawyer there.
Friend Thomas: Dayton, Jany. 27, 1841.
Knowing that you feel a deep interest in the anti-slavery
cause, I send you the following circumstances connected with
its history in this place.
On Saturday last the Cincinnati delegates arrived here from
Columbus, and quite late in the afternoon ; the court house being
obtained for that purpose, handbills were posted up through
the town giving notice that Ex-Senator Morris would deliver a
lecture there that evening, without naming the subject upon
which he would speak. At dark, the house being lighted and
fires made, Mr. Morris and several of the friends of the cause
came in, and soon after the room was filled to overflowing by as
rough a looking set of men as I ever saw. Mr. Morris seeing
their complexion and evident purpose, at once told his friends he
would not attempt to make an address unless he was requested
to do so by the meeting. One of their leaders just then entered
the Judge's stand and commenced reading a series of resolutions,
such as a mob only would dictate, denouncing abolition and any
attempt Mr. Morris might make to lecture on that subject; while
another of their number stood upon the clerk's desk cursing and
swearing and shaking his fists and calling for that d d scoun
drel that had come there to make a disturbance. The original
object of the meeting was, of course, impracticable; and Mr. Mor-
. ris being unknown by the mobites, retired unmolested. The
whole scene in the Court House was one of indescribable con
fusion, disgraceful to the character of our flourishing town. They
called upon many of the friends of the slave to make speeches;
but were particularly clamorous for Morris; their language and
manner indicating the usage he would have received at their
hand. Baffled there, they adjourned to a coffee house opposite
* David H. Bruen, Esq., of Miami '34, died 1853. He was a brother
of Maj. Luther B. Brnen, killed in the Wilderness.
27
Dr. Jewett's, and after consultation, determined to make a bon
fire of a car belonging to the delegates who stopped with the
Doctor. Getting wind of this, the delegates proceeded to har
ness their horses and remove it, and just as the driver was ready
to mount the seat, the mob came upon them, throwing a shower
of brickbats and knocked down the driver; the horses becoming
frightened, started and drew the wheels of the car over the
driver, ran off, and an hour after were overtaken a mile or so
from the town. They also egged Jewett's house this night. The
mob soon after dispersed.
The next day, being Sabbath, applications were made to some
of the churches for some of the delegates who were ministers
to occupy their pulpits; but the applications were refused in all
save the Baptist Church. At the monthly anti-slavery prayer
meeting in December, it was resolved that an attempt should be
made to have notices of the next meeting read in the churches.
Accordingly they were placed in the different pulpits, and read
out in but two the New School and the Methodist; in the latter
it happened thus, a blind man preached, and at the conclusion
requested a local preacher, a member of the Anti-Slavery Society
to read the appointments; he did so, and read the above notice
with the rest. Well, this announcement kindled the ire of the
mob afresh, and they considered themselves insulted. They said
it was defiance and decreed the prayer meeting should not be
held. All day Monday, the previous occurrences and meeting at
night were under lively discussion among the citizens. It
seemed a settled point that Jewett's house, the place of meeting,
would be razed to the ground, and all who attended in danger
of their lives. It so happened, however, that through the active
vigilance of the Mayor and his assistants, the members made
their way through crowds of the mob; held a most interesting
meeting, and retired at 9 o'clock unmolested, save by the hideous
yells of the mob. Unfortunately the Mayor also soon after re
tired ; then the fury of the demons of darkness began and only
became partially relieved by hearing volleys of stones and other
missiles thrown at the Doctor's windows and against his doors;
and also by battering to pieces the house in which a poor colored
man resided close by. After this ceased, a portion of them
(seven) went to a negro house in the suburbs of the town ;
broke open the door, pretended to be in search of a white woman
of loose character, and got into a quarrel with four negro men.
The encounter must have been a desperate one, for after a long
struggle, the whites were driven off, leaving one of their number
dead upon the ground, and one or two others considerably
wounded. You may imagine the excitement with which our town
was filled all day Tuesday: the mob filled the streets all day;
blood, blood, was all the cry. The negroes deserted their houses
and scattered. Abolition houses were threatened; neighbor was
28
warning neighbor, and in the afternoon the last finish was given
by circulating invitations to the funeral of a man "murdered
by a negro". The Town Council met; strengthened the police;
issued proclamation to all good citizens, etc., and this, with the
commitment to jail of three or four negroes, had a tendency to
allay excitement. The police prevented anything from being
done, except the burning of one negro hut.
FROM THE ANTI-SLAVERY SOCIETY OF DAYTON.
Dayton Committee asks T. E. Thomas to speak on slavery in
Dayton.
From the Anti-Slavery Society of Dayton.
Dayton, O., April 8, 1841.
Dear Sir:.
At the last meeting of the Anti-Slavery Society of this place,
the undersigned were appointed a committee to address you to
procure your consent to deliver a public anti-slavery lecture or
speech here, sometime during the present or succeeding month.
The committee believes no more powerful plea can be urged for
your compliance with the wishes of the Society, than that it is
Dayton, benighted Dayton, asks your aid. The recent mobs here
have, in their own way, contributed much to the advancement of
anti-slavery principles. The published charge of Judge Helfen-
stein to the grand jury has had a salutary effect upon public
opinion, and the members of the Society and other friends of the
slave have labored with renewed energy and flattering prospects :
the auspicious time seems to have arrived when another public
effort should be made to establish free discussion upon a firm
basis in this city, and thereby make it accessible to anti-slavery
lectures.
D. H. Bruen,
S. Dunham,
Committee.
TO HON. CHARLES ANDERSON, MAYOR OF DAYTON, OHIO.
Seeks to know if there is freedom of speech in Dayton.
Rossville, May 29, 1841.
My dear Sir: In the Dayton Transcript of this day, I find
an article headed "Abolitionism Again," respecting an address
which I have been invited to deliver in your town. I say invited,
for the statement that "a person calling himself Rev. T. E. Thom
as appoints" etc., is altogether incorrect. Several respectable
gentlemen of your place, as a committee in behalf of the Anti-
Slavery Society of Dayton, requested me some time since, to
29
address them on the subject of slavery. This I agreed to do,
supposing that the principal difficulty would be to procure an
audience. The manifest design of the article above referred to,
is to raise another riot and cause a repetition of the unhappy
and disgraceful scenes of last Spring. I see, too, that a petition
is to be addressed to the Mayor and Council (I believe you have
the honor to be the Mayor,) requesting you "to PROHIBIT the
public promulgation of Anti-Slavery sentiments among you!"
that is, to destroy, so far as Dayton is concerned, that invaluable
privilege secured by the constitution of our country, freedom of
speech. Kemembering the friendly relations which have hitherto
subsisted between us, (and I trust will continue,) I hastily drop
you these few lines, requesting by return mail your views of the
course likely to be adopted by the authorities of Dayton, respect
ing the proposed meeting, if indeed, they deem it proper to adopt
any.
Our views doubtless vary with respect to the slavery ques
tion; but I feel confident that should you or the Editor of the
Transcript, fiery as he appears to be, listen to the sentiments I
should advance on the subject you would find them by no means
so disorganized as he imagines. The question, however, is simply
this, Do the laws and constitution of Ohio maintain their wonted
dignity in the town of Dayton?
Respectfully yours,
T. E. Thomas.
JOHN THOMSON AND HIS SONS.
NOTE. Mr. A. Thomson, now Treasurer of Wabash College,
and in 1833 roommate of T. E. Thomas while students in Miami
University, writes as follows:
Crawfordsville, Ind., May 15, 1891.
Dear Sir: My father, John Thomson, was born in 1782, in Westmor
land County, Pennsylvania ; and he died in 1859 at Crawfordsville, aged
86 years. Father was licensed to preach in Kentucky, and came to Ohio
in 1801. Settling in Hamilton County, he located at Springdale (then
called Springfield), as pastor of the Presbyterian Church, and so remained
until 1832, when he removed to Crawfordsville. It was during the period
along about 1820 to 1830, I think, that your grandfather and my father
did so much missionary work together. My brothers. James, John S.,
William M., and Samuel S., were ministers. James came to Crawfords
ville in 1827, and took charge of the Presbyterian Church, and was pastor
of the same until 1838, when he became the pastor of the Center Church,
and so remained until 1844. John S., was elected Professor of Mathematics
in Wabash College in 1834, and continued such till his death in 1843. Samuel
S., was Professor of Latin in Wabash from 1846 until his death in 1885.
Wm. M., was born in 1806 at Springdale, O., and left this country as a
missionary to Palestine in 1832 : he is now living in Denver, Colo."
Rev. Dr. William McClure Thomson, who graduated at Miami Univer
sity in 1828, remained about forty years in Palestine, and became well
known in Europe and America as an accepted authority in the department
30
of archaeological research of the Holy Land, and as author of "The Land
and The Book."
FROM DR. JOS. F. TUTTLE, IN "THE CHURCH AT HOME AND
ABROAD.
Who founded Wabash College? One result of the Oxford
Mission Band's "failure."
"Wabash College originated in home missions. The father of the
thought was Rev. James Thomson, who, when an undergraduate at Miami
University, told President Bishop of his purpose to found a college some
where in the Wabash country. In 1827 he became the first pastor of the
Presbyterian Church at Crawfordsville, an infant town on Sugar Creek,
a tributary of the Wabash. His original purpose was not forgotten, and
it was frequently discussed with the few home missionaries occupying the
field. They were known as "the College Brotherhood" from their interest
in a college which existed only in their hearts. It included James Thom
son, his brother, John S., Jas. A. Carnahan, Edmund O. Hovey, Martin
M. Post and Samuel G. Lowry all young men in the active ministry.
With them were associated the Elders of the Crawfordsville church, espec
ially one who previously had been prominent in founding Hanover College.
I refer to Williamson Dunn, a native of Kentucky, for several years a
resident at Hanover, Indiana, and an Elder in that church. He came to
Crawfordsville in 1823 as register of deeds of the land office, and in 1829
he returned to Hanover. He was a noble Christian man, giving to Hanover
College in 1825, the land on which to erect its first building, and in 1832
to Wabash College its original site."
FROM GAMALIEL BAILEY, M. D.
Suggestions for the meeting of the Ohio Anti-Slavery men.
Mr. Bayle:
Read this letter, and please hand it to Thomas if he should be
there; or, if not, to Theo. D. Weld.
Cincinnati, Jany. 11, 1841.
Rev. T. E. Thomas,
Dear Friend:
I may not be present at the convention at Columbus, and as you
will be a leader there, let me suggest a few things to your special
attention.
1. You and Bayle, Weld and Butts, Barber and Guthrie, if he
be there, and Blanchard and White ought to arrange the preliminaries
of the meeting.
2. The call ought by all means to be read by the one who calls
the meeting to order. It will be found in the Philanthropist of Decem
ber 16th, which I send you by this mail. It embraces all persons, whether
members of anti-slavery societies or not, who believe in the doctrine of
immediate emancipation, and are opposed to voting for pro-slavery can
didates for office.
3. You ought to have half a dozen or more Vice Presidents, to give
the convention an important appearance.
4. Be sure and appoint first rate, careful scribes. No matter how
really interesting a meeting may be, unless your secretaries be excellent,
it will look meagre and flat on paper. I have always had to write the
minutes out myself.
31
5. Purdy will probably be there. He is an amiable man, but will
make you trouble unless you give him some office. Make him a Vice
President.
6. I wrote to Leicester King, requesting his presence. I guess he
will not be there. General Paine of Painesville will be the next best
man for the chair, I think.
7. For the sake of everything precious in our cause, make no question
about woman's rights. Several of our Quaker friends will be there with
their wives, mothers, etc. By all means admit them all as delegates, if
they apply. Let their names be enrolled without question. There is. just
now a great deal of jealousy on this point, owing to eastern quarrels.
There need be none. We have always left the whole question to the
good sense of the women. Let the same course be pursued in the con
vention.
8. As regards opening the meetings with prayer, there is a slight
difficulty, easy to overcome. The Quakers, you know their customs.
Many of them, among the rest, Joseph Dugdale, a most amiable and
influential man in his seat, will be present. They have been constantly
censured by their brethren, for joining with others in this enterprise, and
violating their consciences. Let us save them as much as we can ; re
spect their consciences without violating our own. Instead of the
chairman calling on some one to pray, in the opening of every meeting,
let there be a pause; and also at the final close. Any one who chooses,
may of course offer up a prayer voluntarily, during such a time. This
would not offend the Quaker; only lay aside the form. You can easily
manage all this, by previous consultation with the chairman, and having
the matter understood among the leading members. We owe it to our
Quaker friends.
9. Unless you adopt a rule, restricting speakers to ten or fifteen
minutes on any question, you can't get along.
10. It has seemed to me that on Wednesday evening, there should
be a regular, set address from some able speaker; after that, discussion
of the business of the convention ; also that Thursday A. M. there should
be another address; and one that evening. Perhaps one or two on
Friday morning; of this you can best judge on the spot. You ought to
deliver one address ; Mr. Keep and Mr. Weld another. He has written
to me, signifying his intention to be there, and his desire to say something
of his doings in the World's Convention. Mr. Blanchard, of course, must
give an address.
11. The political and financial power of slavery should be handled
by somebody pretty thoroughly. Get Morris to do this.
12. I do hope you will take the ground that no abolitionist ought
to vote for a pro-slavery man ; and I hope too that you will recommend
to abolitionists to adopt, as a general rule, independent nominations.
13. Bring the subject of the Philanthropist specially before the
meeting. Nearly all benevolent papers need extra aid. They have no
advertising patronage to depend on. The Philanthropist has a very large
exchange list. This is one source of great expense. A large number of
copies is circulated gratuitously. We supply Congress, and our State
Legislature, and should like to be able to send to the Indiana Legis
lature. More than 300 papers are consumed in this way. The State
Treasury is now very much in debt. We came near stopping the paper
this Winter. Never was there such a field for doing good, could we
but keep the paper on its legs.
I have thus made all these suggestions. They may seem dicta
torial. They are not so. You will of course, do with them what you
please. I have hitherto so constantly attended all State meetings and
have so frequently attended to all details, that I thought a few sugges
tions not amiss. Please excuse me.
32
II
TO PROFESSOR J.'W. SCOTT, OXFORD.
On Dr. Jurikin, and his opposition to anti-slavery effort at Ox
ford.
Rossville, Feb. 7, 1842.
It afforded me much pleasure, as well as some pain to receive
your long communication last week.
So your good congregation has resolved, by a majority of
one, that no more ab-o-li-tion, as our friend, Mr. Graham, calls
it, shall be preached in your church ! * * * *
No, Sir, I hope to preach an anti-slavery sermon yet, in
your church, aye, and in the very face and eyes of Dr. Junkin,
unless he fears to meet the truth. * * * *
A word or two as to the minority-effort to purchase the
church. You ask whether our people would not aid you. You
are aware that we have a debt yet unpaid upon our own church ;
but, what would be a still more serious difficulty, your anti-
abolition majority would still adhere to you, even after you shall
have purchased the building. And what assurance could we
have that freedom of ministerial speech would be tolerated? By
the way, will you procure for me a copy of the resolutions pro
posed and carried by Dr. J ? It is time that anti-slavery men
should know the true principles of the man who stands at the
head of Miami University.
Dr. Junkin; his education. Influences that brought about his
presidency at Miami. Dr. Bishop brings on debate about
slavery between T. E. Thomas and Dr. Junkin. Results of
its publication. Dr. Junkin' s later patriotism and service.
NOTE. Rev. Geo. Junkin, D. D., LL. D., was graduated at
Jefferson College in 1813. He studied theology under Dr. Mason,
in New York City, and, while engaged in pastoral work, after
establishing the Milton Academy and the Penn. Manual Labor
Academy, he became the first President of Lafayette College, at
Easton, Pa. In the management of this institution, he was ener
getic and successful ; and, at the same time, he became prominent,
active and persistent in bringing about and prosecuting those doc
trinal contentions, charges and "trials" which resulted in the
33
disruption of the Presbyterian Church into its Old and New
School divisions.
The influences which had brought about the removal of Dr.
Bishop from the Presidency of Miami University by its Board
of Trustees, induced them to call to that position Dr. Junkin : he
accepted and entered upon his duties in April 1841. The work
devolving upon the new President was not pleasant: probably
no one could have performed it with satisfaction and success.
About him rallied and exulted all to which the character and prin
ciples of Dr. Bishop had ever stood opposed ; and most prominent
ly among these were first, the pro-slavery element; and second,
those who held sectarian views so narrow that they were proud
of the late dismemberment of the church. Still it seems indis
putable that those who held these views constituted the bulk of
the membership, or at least of the leadership of the Old School
Presbyterian Church in that day.
The biographer of Dr. Junkin has written, in explanation
of his brother's difficulties, that "about this time abolitionism
was at its height." In no proper sense can abolitionism be said
to have reached its "height," until that night in April, 1865,
when Grant wrote Sheridan not to go against the Southside
railroad, but to stay with him, for "he felt like ending the
matter."
In 1843, in the Synod of Cincinnati, which met in T. E.
Thomas' church at Hamilton, Ohio, Dr. Bishop introduced cer
tain resolutions against slavery that brought on the debate
between Dr. Junkin and T. E. Thomas, which is sufficiently re
ferred to elsewhere in this correspondence. Its publication soon
afterwards, seems to have given satisfaction to both parties: it
made a longer continuance of Dr. Junkin at the head of Miami
University impossible; but his argument in defense of slavery
was widely circulated and commended in the Southern States.
The pro-slavery element in the church gave him the first and
highest reward in its power; it made him Moderator of the next
General Assembly, which met at Louisville, Ky., in 1844. Custom
entitled him to be returned to the next General Assembly, and
to be chairman of its Committee on Bills and Overtures to whom
were sent all memorials against slavery. This committee rec
ommended that they be sent to a special committee, of which the
chairman was Dr. N. L. Rice. This Committee reported the
notorious Act on Slavery of 1845, so often referred to in this
volume.
When the Rebellion broke out, Dr. Junkin was seventy-one
years old. From the beginning of the attempt to carry Virginia
into secession, to the end of his life, all that he did merits the
highest honor.
In the next seven years, it is said Dr. Junkin delivered
about seven hundred sermons, and political addresses sustaining
34
the cause of the Union and its defenders. His activity during
this period amazed his friends. Though not a delegate, he
attended the General Assembly at Philadelphia, in 1861; and
warmly advocated the celebrated Spring Kesolutions adopted by
that body. In this, his conduct brought upon him the criticism
of many, including probably his brother and biographer, whose
Scotch-Irish proclivities inclined them to be splitting hairs about
constitutional checks and balances, when the rebel flag was in
sight of the National Capitol. These things could not move him,
for the patriotism of Dr. Junkin was now "at its height." While
the war lasted, he was untiring in his efforts to relieve the
suffering from both armies, in the field, the hospital and the
prison. He was said to have been the first non-combatant on
the field of Gettysburg on an errand of mercy. A. A. T.
Dr. Junkin's Synodical Speech in defense of American Slav
ery, was published in Dec., 1843. My father wrote and published
a Review of this, in a pamphlet of 130 pages, to which he gave
more labor than anything that ever came from his pen. It be
gins thus :
"We have just received, through the politeness of the printer, a pam
phlet of some eighty pages, bearing the above title. Abolitionists have
been compelled to exclaim, in the language of Job, "O that one would
hear me ! * * * and that mine adversary had written a book !" Accustomed
to meet in deliberative, legislative, and we are sorry to add, in ecclesias
tical bodies, no other opponent than a silent but overwhelming vote; and
to find all opportunity of advocating the truth cut off by the paltry trick
of raising the question of reception, or the man-trap of the Previous Ques
tion, they cannot but hail it as an omen of good, and rejoice as in a sure
pressage of final success, when the defenders of slavery are compelled to
meet them in debate ; and especially, when they are willing to stamp their
thoughts on the enduring page. Certainly we rejoiced, (though our joy
was mingled with regret for the mischief it would occasion,) when first
we heard that the notorious synodical speech of the President of Miami
University, was in the hands of the printer. We regard its publication as
an important step toward the thorough and universal investigation of the
slavery question, in the Presbyterian Church."
There follows to this pamphlet this:
APPENDIX.
Just as the preceding pages were prepared for the press, we received
the following communication from the venerable Dr. Bishop, which, with
the accompanying letter, we here present to the public.
My Dear Friend :
I make free to forward you a few of my Christmas thoughts on the
Eight hours speech. If it is agreeable to you, and if you shall be convinced
that it will be of any service, either to you, or the good cause, you may
have them printed and published in the form in which they now stand, at
the close of your full and particular reply * * * Provided we have come to
the same result, it may be a benefit to the cause, with some minds, to see
that the very same conclusions maybe obtained by a. somewhat different
arrangement, or different mode of reasoning. * * * * May the Lord bless
and direct and support you. Sincerely yours,
R. H. Bishop.
Oxford, Ohio, December 26, 1843.
35
SUMMARY REVIEW
Dr. Junkin's late pamphlet, of 79 pages, demands some attention ; for
I. A publication of this kind must be very acceptable to the many,
both within and without the visible church, whose consciences are some
what awakened to the inconsistency of American slavery with Christian
character, and Christian standing.
II. The form in which the argument is presented, is exceedingly
plausible; and yet,
III. The whole argument, from beginning to end, is deceptive: only
fallacy upon fallacy."
I omit Dr. Bishop's text, giving only one paragraph to get a
touch of his mind on the subject.
"The duties to their servants, whether believing or unbelieving, directly
enjoined upon believing masters, are of such a nature, that, if they were
punctually and faithfully performed, they would naturally abolish slavery
in every Christian family, in less than one generation. These duties and
directions are still enjoined and addressed, by the same authority, to every
Christian church, and to every Christian man ; and if they were under
stood, and honestly attended to, the results would be just what they were
in the apostolic days."
OVERTURE OF OXFORD PRESBYTERY TO THE GENERAL ASSEM
BLY ON SLAVERY.
To the Moderator and Members of the General Assembly:
The Presbytery of Oxford respectfully and earnestly request the
General Assembly, at their present meeting, to adopt some course of
action, by which the Assembly's act of 1818, relative to slavery, may be
rendered efficient.
March 17, 1842.
Ayes: J. W. Scott, Moderator; A. B. Gilliland; P. N. Galliday ; T. E.
Thomas; Wm. Patterson; S. B. Smith; Elders, Neri Ogden ; A. B. An
drews; M. C. Williams; M. C. Browning. Nayes : A. Craig; J. McArthur ;
T. E. Hughs. Elders, Geo. Arnold; Thomas Dungan ; John McGahen.
Non Liquet, D. B. Reece.
A true extract from the minutes of Oxford Presbytery.
Thomas E. Hughs, Stated Clerk.
Rev. James Gilliland. Service as abolition leader in Southern
Ohio. His son, Rev. Adam B. Gilliland.
NOTE. Rev. James Gilliland was born in North Carolina
in 1769; graduated from Dickinson College, and became pastor
of the Broadway Church in South Carolina, in 1796. Twelve
members of his congregation protested, charging him with
"preaching against the government:" this he denied, but admit
ted he had preached against the sin of slavery. The Presbytery
enjoined him "to be silent in the pulpit on the subject." The
Synod on appeal, held that "to preach publicly against slavery
would open the way to great confusion." To reach a land of free
speech, he removed to Brown Co., Ohio, in 1805, where he became
and remained pastor of the Red Oak Church, and preached
constantly against slavery for the next thirty-five years. In
1820 he published a pamphlet on the subject that had a wide
circulation. Gen. Birney says that "from 1805 to 1822, he was
the recognized abolition leader in Southern Ohio." Abolition-
36
ists are justly deserving of rank according to their respective
priorities of date. Rev. James Gilliland was the first Presby
terian minister on the roll. The Dickeys and Crothers came
later; and Rev. John Rankin's date was 1815.
Rev. James Gilliland died in 1845; was the father of thir
teen children, two of whom were lawyers, and one a Presby
terian minister.
The latter, Rev. Adam B. Gilliland, w T as born in North Caro
lina, in 1794; graduated at Jefferson College in 1821; studied
theology with his father at Red Oak; became pastor at Hillsbor-
ough, Ohio; and, in 1829, took charge of Bethel Church, Butler
Co. Ohio, where he remained ten years. It was at his house and
church there, on a communion occasion, that the accidental meet
ing between Thomas Thomas and Dr. Bishop took place, which
gave my father his opportunity for an education. Dr. Thomas left
the church at Harrison, O., chiefly to bring about an exchange
which made Rev. Mr. Gilliland pastor of the Church at Venice,
which Rev. Thomas Thomas had built, and where Mr. Gilliland
continued for the next twenty years. He died in 1885, at the
home of his daughter, Mrs. A. W. Anderson, in Dayton, O., and
was buried near Thomas Thomas in the church yard at Venice, O.
As a delegate in the General Assembly of 1845, the name of
Adam B. Gilliland has the honor of being one of the thirteen
recorded against the Resolution of Dr. Nathan L. Rice, assert
ing the Biblical sanction of slavery, adopted that year. A. A. T.
FROM REV. DR. SAMUEL CROTHERS.
Dr. Jurikin in the slave controversy. Shall the Church divide on
the question?
Greenfield, Ohio, Nov. 7, 1843.
For some weeks past I have purposed to write to you in a day or
two, but have daily, by some means or other, been prevented. I wish to
say that the community, so far as I know public sentiment, are expecting
you to publish, in some way or other, a review of Dr. Junkins speech in
favor of the tolerated evil, slaveholding. From the self-complacency
manifested at Hamilton, I have supposed he will be simple enough to
publish in pamphlet form. In that event, your speech in reply, so far
as you can recollect it, ought by all means to follow. My principal object
in writing now is to say that I have no intention of answering him. For
many reasons which are obvious and which need not be dilated, the public
will expect you to do it. Even if it should be ascertained that Junkin
will not publish, I think you ought to review his speech. It could b
circulated in pamphlet form, and distributed in the same way that "Facts
for the People" are circulated.
I supposed that Dr. Junkin's good opinion of his performance will be
increased if it be true, as the Presbyterian of the West insinuates, that he
lent it to Mr. Graham, and that none of the new school Synod at Carlisle
undertook to reply ; and that "Professor Stowe, the best qualified to judge,
admitted that the interpretation and principles of interpretation were cor
rect". I cannot think of Graham subscribing the pastoral letter written
by J. H. Dickey against the horrible sin of slavery, and then using the ar
guments of Dr. Junkin against the horrible sin of abolitionism, without
indulging myself in old Dr. Nesbit's famous soliloquy "poor human
nature". 37
I believe the discussion at Hamilton has been productive of good. I
have heard from Cincinnati and other quarters, the opinion of men of
the world, who were spectators, and the prevailing opinion appears to be
that Dr. Junkin must alter his course or leave Miami University.
We had two days of powerful lecturing by those Garrison men,
White and Douglass, in this place, lately. The latter is an extraordinary
man. He has the talents of T. D. Weld, and the self-complacency of
Junkin. I think, upon the whole, he did much good. But I confess, I
do not like to be identified with Garrison abolitionists. I believe the
machinery which they are employing is calculated to overturn every good
institution, human or divine; and the sooner it is known that they and
we belong to schools entirely different, the better it will be for the cause
of truth and righteousness in general, and abolition in particular.
My mind has not undergone any change on the subject of our late
correspondence. I consider secession as very unwise. But I am not sure
that I shall not vote against sending a commissioner to the next General
Assembly. To our vote on that question at the last meeting of our Presby
tery, we are indebted, in my opinion, for the fine speech at Synod by
brother Steele. And some movement of that kind, in future, will be
necessary to keep up the abolition steam of him and some others. Next
week he expects to bring home a wife, the daughter of Rev. R. Stewart
of West Lexington Presbytery, a slaveholder; but it is said she has liber
ated her slaves, four in number.
Dr. Bishop; his origin, history, poverty, character, education.
Does not "drift to Kentucky". Goes to Lexington; indicted
for opening sabbath-schools for slaves. Called to Miami.
What students could get from him,. His definition of Pres-
byterianism. Resists disruption of the church. Activity as
an anti-slavery man, and its consequence. Removal, and de
fense against charges. Injury to Miami resulting. His
death; will; burial.
NOTE. Kev. Robert Hamilton Bishop, D. D., was born about
twenty miles from the City of Edinburgh, in Linlithgowshire,
in 1777. He was one of a family of seventeen children. His
father's name was William Bishop, and Robert H. was the eldest
of thirteen children, the issue of his marriage to his second wife,
Margaret Hamilton. His more remote ancestors were zealous
covenanters, and suffered in the persecutions. His parents be
longed to the Secession Church, and had the character, piety,
plainness and poverty of that peasantry which is the wonder
and glory of Scotland.
Placed, when very young, in a primary school where the
chief books used were the Bible and the Shorter Catechism, he
thoroughly memorized these, and they continued to be the chief
books to him throughout his life. When twelve years old, he
became a member of the church then under the charge of Dr.
John Brown, a son of John Brown of Haddington, and father
of Dr.. John Brown of Edinburgh. * The latter was his school
and college mate and correspondent in after years.
* Author of Rab and His Friends.
38
Like the father of Thomas E. Thomas, Robert H. Bishop
passed his early years as a shepherd boy. At the age of sixteen,
his father sent him, with no proper preparation, to commence the
study of Greek in Edinburgh University, but was able to pay
his expenses there only the first session of one year. In his per
plexity, Robert was about to enter the King's service, either in
the army or navy ; but, going back to Edinburgh, in 1794, to see
if it were possible in any way to proceed with his education, he
thus afterwards described his success:
"What was I to do, or how was I to be supported, I knew not. But
having with great diffidence introduced myself to Professor Finlayson, at
the close of one of his introductory lectures, to ascertain from him the
lowest terms on which he would permit me to attend his instructions, he,
with great frankness, without enquiring who I was or whence I came,
immediately replied, that if I were a young man worth attending to, he
would not only admit me to his course without charge, but also secure me
the same privilege from the other professors, during the four years' course.
And he did so. The college sessions were only five months in the year,
and I taught school during the Summer months ; and as an acknowledge
ment to the Father of mercies, for his kindness through the professors in
Edinburgh, I admitted into my little college always one, and sometimes
two scholars without charge".
In after years Dr. Bishop wrote:
"I commenced the study of political and moral science forty years
ago, under two of the most distinguished men of their day. Professors
Finlayson and Dugald Stuart. The former of these is scarcely known ex
cept by his pupils ; yet as an accurate thinker, and an attentive observer
of human nature, and as to his exciting the minds of his students to
proper exertions, he was in no way inferior to his celebrated fellow-
laborer who delivered his lectures to an enraptured audience in an
adjoining room".
While Dr. Bishop acknowledged always, and seriously felt,
all through his life, the want of a thorough preparatory or gram
mar education, there is no doubt that he took from these great in
structors, in a high degree, not only the zeal for, but also the gift
to impart knowledge. In the "faculty for teaching," no man of my
acquaintance ever equaled the late William Smith, Principal of the
Dayton High School. Among other things he had a peculiar
gift, by questions alone, of inducing a pupil to first discover
and then correct his own mistakes. This avoids correction and
statement by the teacher, which does not, in the words of Dr.
Bishop, "excite the pupil's mind." This faculty, William Smith
learned from Prof. R. H. Bishop, who got it from his father.
Although here unable to demonstrate this claim, I always be
lieved the method came from Dr. Adam Smith of the Edinburgh
High School : if so,
"How far that little candle threw its beams".
When twenty-two, young Bishop entered the Theological
Hall or School of the Burgher Synod at Selkirk, on the Ettrick
30
River. In 1801, Rev. Dr. John M. Mason, * of New York City,
visited the Burgher Synods of Scotland, to obtain a supply of
preachers for the American Burgher or Associate Reformed
Churches : and there addressed the students at Selkirk. From his
lips, and with the liveliest interest, young Bishop heard of the
needs and opportunities of the Western World. More than fifty
years later, in some reminiscences. Dr. Bishop wrote : "Some two
or three weeks afterwards, on returning home from the Theologic
al class, I stopped over one night at Edinburgh and late in the
evening, I and another student met Dr. Mason at the crossing of
two streets. Had either of us been two or three minutes earlier or
later at the spot, the meeting could not have taken place. He
invited us to his lodgings, and we passed an hour or two with
him in conversation. From that accidental interview originated
an engagement on my part to go to America."
Mr. Bishop was married to Ann Ireland, at Bucklaven, on
the Firth of Forth, and embarking immediately in company
with Dr. Mason and five ordained ministers, he landed in New
York in October, 1802. It was proposed he should remain in
that city, but by the casting vote of the presiding officer in Pres
bytery, he was sent to Kentucky. For the next five years,
he "itinerated as a missionary" in the Miami Valley, and
also in portions of Kentucky. In 1804, he was appointed
Professor of Logic and Moral Philosophy and afterward filled the
chair of Nautral Philosophy, and then of History in Transylvania
University, at Lexington; and so continued for the next twenty
years, and until his resignation and removal from the State.
That Dr. Bishop was the best instructor Transylvania ever
had, there seems to be little doubt; nor that his character made
a lasting impression for good upon the better class of people
in that State. This reputation served a good purpose in drawing
to Miami, later on, some of the best students which that institu
tion received. Of his earlier itinerant days, Dr. Bishop has
written :
"No individual could have been more cordially received than I was
during my eighteen months traveling ; nor can any words express the satis
faction which I enjoyed in nearly all my social intercourse, both public
and private. My hopes of ultimate success in being instrumental in plant
ing churches almost without number, and on the purest and most effi
cient models, were strong; and these hopes were cherished and strength
ened by almost every circumstance. Kentucky and the Miami Valley ap
peared to me not only the garden of America, but the garden of
the world; and were fixed upon in my mind, not only to be filled with a
dense population, but to be the center of influence to the future States and
future nations of the Mississippi Valley".
Yet in his autobiographical sketch, we have some singular
pictures of the State of Presbyterianism in Kentucky, in those
* Dr. Jno. M. Mason did his full share for the abolition cause in
Southern Ohio. He educated Dr. Samuel Crothers ; and he brought Dr. R.
H. Bishop to America. A. A. T.
40
pioneer days. Dr. Bishop's activities could not be confined to
college work. Each week, and on Sundays, he preached to
different churches. These were rent with divisions and conten
tions about the merest trifles. For four years, he himself was,
as he says, "under ecclesiastical process." These contentions
seem to have driven him from the Associate Reformed into the
Presbyterian Church. With the former, "The Sabbath when
they had no preaching of their own, was a mere day of idleness,
as it was a settled point that they could neither themselves
attend worship, nor allow their families to attend with any who
did not use the old version of the Psalms. The greater part of
their conversation on religious subjects, whether on the Sabbath
or on other days, was the errors and extravagance of other de
nominations." "Almost every congregation was in a state of
organized opposition to some neighboring Presbyterian congre
gation with which it had formerly been connected." To help in
contentions at Presbytery, "Elders, properly instructed, were
sometimes brought from Tennessee and other extremities."
During these years he had full opportunity to see and learn
and know what the system of American slavery meant. In those
days, however, the bitterness of the system had not yet come
to master or slave. The vast plantation states of the southwest
had not then been settled; and in the drain to fill and refill
them, the cruel separations of colored families that were to
come, were a thing not realized, although impending. Dr.
Bishop, on one occasion, records his horror at giving the com
munion, among others to a woman who was to be sold at auc
tion next day by another communicant. He often preached and
labored among poor slaves, and was constant in his efforts to
give them some education and religious instruction. He states
that he "organized the first Sabbath-schools which were opened
in Lexington for that portion of our fellow mortals." Dr. H.
S. Fullerton, in his printed review of the Assembly's action on
Slavery, in 1845, states that "Dr. Bishop was more than once-
returned to the Grand Jury, for opening a Sabbath-school for
slaves in Lexington."
Probably no man in the West was so well fitted to be Pres
ident of Miami University as was Dr. Bishop when called to the
work, in 1824. The difficulties to be overcome had been his lot
for twenty-five years. With the people from whom its students
must come, he had a wide and personal acquaintance. In the
next twenty years, and until about 1845, the good he did, and the
impression he made upon young men in the West, can, in results,
never be effaced. Sprague, in "Annals of the American
Pulpit," says that "in educational work in the W T est, Dr. R. H.
Bishop was the strongest individual influence of his genera
tion." He was followed, not immediately, but soon, by men
who were equally devoted, and of better scholarship, but they
41
did not "excite" and impress the minds of their pupils as he did,
and as they need to be excited and impressed to get the results
he strove for. I think no one has claimed that Miami Univer
sity ever had a President equal to him. General Birney, in his
"Life and Times of James G. Birney," says, "Dr Bishop's char
acter and influence are a tradition in many families." I have
tried to get at the secret of this influence, and am by no means
certain that I understand it. His own mother and Dr. Bishop
were the two influences, not conflicting, but much alike, which
formed my father's character. For Dr. Bishop he had a mingled
feeling of affection, respect and gratitude, which these letters
but inadequately describe. In one of my father's letters, he
states that he left Oxford with no creditable amount of scholarly
acquisition; yet he went thence with something gained there
which is harder to impart than scholarship. Carlyle criticised
the genius of Sir Walter Scott, because it contained "too little
of the sacred fire that will burn up the sins of the world." E^ery
year there went forth from the tutelage of Dr. Bishop a little
band of young men aflame with that sacred fire : no temptations,
no discouragements, no opposition, no poverty, no time, no fate
could quench it: it illuminates the pages of this Correspondence,
otherwise they cannot be read !
Regarding the pupils of Dr. Bishop, it must be remembered
too, that they came to him, almost with no exception, without
that proper and necessary preparation and fitting for the work
he was expected to do. Every teacher knows what is involved
in taking pupils without, or with uneven preparation, and trying
to get creditable and uniform results from them when taught
as a whole. Dr. Bishop did not get uniform results. The won
der has been the number of students that have reached creditable
position, or done important work, who were in some part, under
his instruction. The present President of the United States
wrote to him:
Mouth Miami, August 28, 1850.
Dr. R. H. Bishop,
Having for some years enjoyed the benefits of your instruction, and
being now about to pass from under your care, it would be truly un
grateful were I not to return my warmest thanks for the lively interest
you have ever manifested in my welfare and advancement, in religious
as well as scientific knowledge. The advancement which I have made but
serves to show how much greater it might have been with proper diligence
and study. Though I shall no more take my accustomed seat in your
class-room, I would not this separation should destroy whatever interest
you may have felt in my welfare. Whenever you may see anything in
my course which you deem reprehensible, be assured that any advice which
may suggest itself under whatever circumstances or on whatever subject,
can never meet with other than a hearty welcome.
Yours sincerely.
Benjamin Harrison.
42
To discover bright and ambitions boys in obscurity and pov
erty,* to give them such help and encouragement that
by frugality, they could support themselves; to gather them
together and teach them personally for years; to imbue them
with his own principles and doctrines, and to send them out to
contend for these; and then watch and guide them as they
made a way in the world, that surely would be exquisite pleas
ure to any educated man. Just this was the delight, the occu
pation and pride of Dr. Bishop for fifty years. Who doubts
that he had his reward?
He is remembered as always full of praise for what was
worthy of praise in men and things about him. It was his
custom to deliver and publish many obituary addresses, not elab
orate or great, but more notable than his audiences in that day
(or since) were accustomed to hear, which made a lasting im
pression on surviving friends. He loved biography not only of
the great, but as well of those who were worthy and unknown.
He delivered such an address in the college chapel at Oxford,
on the death of Rev. Thomas Thomas, as my father never forgot.
Of Thomas Thomas he said, among other things, that "he had a
large library and a mind of the first order." Dr. Bishop had
an odd way of putting things together. In an old MS. I once
saw, he said of his own father, "At 10 : 20 a. m., my father
returned from the harvest field with a pain in his bowels, and
at 11 : 30 he died with glory on his lips and glory on every
feature of his countenance."
In 1833, Dr. Bishop preached in Cincinnati and published
a sermon entitled "A Plea for United Christian Action, ad
dressed particularly to Presbyterians ;" and as showing his style,
a few sentences from this address may be well quoted here:
The term Presbyterianism is like all other isms in theology it may
be very well understood for all practical purposes, and yet when used in
controversy, may be very vague and equivocal and ambiguous. Dr. Rogers
of New York, who Is acknowledged on all hands to have been one of the
fathers of the Presbyterian Church in North America, is said to have
said, "That he always found it extremely difficult to make a Scotchman
understand what American Presbyterianism was."
"American Presbyterianism is like our common Christianity. Its
* I append and quote from my address in 1894, at the Steele High
School in Dayton.
"In vacation times, the custom of Dr. Bishop was to take long horse
back rides, without destination, stopping wherever people were gathered
together. He knew what he was searching for. One night it was
in 1829, in an attic bedroom of a farm house on the banks of the Miami
River, near Jersey Church, opposite Franklin, in Warren County, he found
my father, then an unknown boy seventeen years old, eager to learn but
unable to proceed. I have my father's letter describing that interview.
'My head,' he writes, 'spun like a top when Dr. Bishop at last said. 'Come,
and I will engage in some way to find means to enable you to stay.' "
43
great and leading features are few, simple, and very easily understood;
but the modifications and applications of these leading features are re
markably diversified. These leading features are, equality of rank among
all her leading elders; a regular gradation of church courts; and an
adherence to the doctrines of the Westminster Confession of Faith, with
the Catechisms, Larger and Shorter, as being the system of doctrines con
tained in the Scriptures of the Old and New Testament. To these may
be added, practically, though not theoretically, maintaining the necessity
of a learned ministry. Wherever I find these features substantially main
tained, I find a Presbyterian, and a Presbyterian just such as John Knox
was, and as the great body of the Presbyterians in Great Britain and
Ireland have always been since the Reformation."
It was the peculiar happiness of the Tennents, and the Blairs, and
of Davies, and of Rogers, and Witherspoon, and of the other fathers of
the General Assembly Presbyterians in North America, that they under
stood well the great and leading, the essential features of genuine Pres-
byterianism ; and that they could divest these essential features of locali
ties, and adapt the system to the state of society . which was forming in these
now United States. The great evil under which all the other branches of
the Presbyterian Church in America have labored, and under which they
still labor, is an attempt to introduce into the American soil, and into an
American state of society, the peculiarities of distant countries, and of
remote and distant ages. And yet these peculiarities are no more essen
tial to Presbyterianism than they are to Christianity itself."
Probably Dr. Bishop's position and influence at Oxford were
never so assured and commanding as about the time of my
father's graduation, in 1834; and to the graduates of those days,
there then appeared in the institution, a glow of ambition, of
industry and of devotion not so noticeable in former or after days.
The first disturbing element was the disruption of the Presbyte
rian Church in 1837. Against this, Dr. Bishop set himself with
all his power, and it seemed at one time that he must leave the
church from his refusal to recognize or adhere to either faction.
Later on, the stand he took, and indeed some phases of his
character, are well disclosed by the following communication
which we find in Dr. Bishop's hand writing, among my father's
papers :
To the Moderator of the Presbytery of Oxford,
to meet at Venice on the day of March, 1845,
or when and wheresoever said Presbytery
may meet:
Dear brother:
A variety of circumstances over which I have had no control, has led
me to believe that it is now a duty which I owe to you and to myself and
to many others, to request of you. as I hereby do, that you will be pleased
to give me a regular dismission from your venerable body, and if consis
tent with your principles and feelings, give me a recommendation to the
Presbytery of Cincinnati (New School) as in good Christian and minis
terial standing. I make this application :
I. Not from any change in my opinions as to any principles con
tained in the Westminster Confession, or in the Catechism, Larger or
Shorter, or in the form of Presbyterial Government as expressed in the
Constitution of the Presbyterian Church in these United States.
II. Nor have I any dissatisfaction with any of the modes of ecclesias
tical operation, through the Education, or Publishing, or Domestic or
44
Foreign Missionary Boards of the Assembly. On the contrary, I sincerely
and truly desire that every minister and elder and every member in the
Connection would duly appreciate all the arrangements connected with
these Boards, and act in all cases with Christian vigor and faithfulness
in carrying out these objects.
III. Much less have I any dissatisfaction, either personal or official,
with any of the members of the Presbytery of Oxford. I only lament that
I have done so little in the great and good work in which they are
engaged. I cheerfully recognize them as beloved and faithful brethren
in our Lord Jesus Christ, and heartily sympathize with them in all their
labors and difficulties and sorrows ; and hope that each of them will in
due time know fully the import of the declaration : "He that goeth forth
and weepeth, bearing precious seed, shall doubtless come again with
rejoicing, bringing his sheaves with him".
My reasons for the present application, if I know myself, are simply
and only these:
I. It is well known to all the brethren, that I have always con
sidered the division of the Presbyterian Church, which took place in
1837, as not only unnecessary, but sinful.
II. It is equally well known that that division has never affected me
personally ; and that I have ever since, and up to this very hour, enjoyed
the Christian and ministerial and ecclesiastical communion of the brethren
and churches and courts of each division, as fully and freely and com
fortably as ever I did before the division took place.
III. My time of sojourning and service here, cannot in the nature of
things be much longer. I must work while it is day. I have a strong
desire, therefore, in this way, to give my public and likely my dying
testimony to my honest belief and experience that the Presbyterian Church
in these United States, though ecclesiastically in two general divisions, is
in fact still only ONE body, and one of the departments of the Army of
our Lord Jesus Christ.
I wish to follow our departed brother Craig (whose funeral I at
tended on the last Sabbath of June last) into the General Assembly and
Church of the First Born, hand-in-hand with brother Beecher; and I
hope that brother Wilson will, (only a few steps behind or before),
hand-in-hand with some other brother of the New School Connection, take
his place in the same happy company.
All of which is respectfully submitted,
R. H. Bishop.
While it was true that the division in the church "never
affected Dr. Bishop personally," his serious and unremitting
opposition to it did affect his hold on the community, such was
the bitterness of the times, over a question so trifling that we
have difficulty in getting any intelligent Presbyterian of to-day
to plainly say or admit what the difference or cause of sepa
ration was. Still, all this could not have affected the hold of
Dr. Bishop at Oxford, had there not been added his zeal and
activity in the Anti-Slavery cause, into which he cast his whole
weight. His determination was to compel the Presbyterian
Church to take Anti-Slavery ground, and so assist in arresting
the onward progress of slavery, and ultimately remove the curse
from American soil. This volume shows some touches of cer
tain lines of his activity; although little remains in print, from
his pen, on the subject. The letters here published show the con
tinuation of this contest, set on foot by Dr. Bishop; modified
45
later on by Dr. MacMaster, and so fought out by him, and by
Dr. Thomas, as this record discloses. In this contest, Dr. Rob
ert H. Bishop was the first to fall ; and his removal from the
presidency of Miami University was the first and costliest sacri
fice demanded and obtained by the pro-slavery element in the
Presbyterian Church in the Northwest.* This occurred in 1840 :
Dr. Bishop was deposed into a professorship, where he remained
until 1845, when, for the sole reasons above stated, he and Prof.
Scott, the most accomplished professor Miami ever had, and an
early and efficient abolitionist, were both removed under the
avowed pretext of "harmonizing the views of all parties/'
The successor of Dr. Bishop was chosen and named by that
same Princeton influence which dominated the Presbyterian
Church in the interest of slavery, for a generation, and until
the beginning of the war of 1861. He appeared in Dr. Junkin, a
robust champion of the biblical sanction of human slavery, and
who had been of all men in the East, most prominent in bring
ing about the Presbyterian disruption into its Old and New
School divisions.
In their action of 1840, the Trustees of Miami University
were sore pressed for avowable reason for their action ; and they
found it in the formal charge that the president had been derelict
in duty in not rigidly collecting tuition fees from indigent students.
Recollection of the day had never been absent from the mind of
Dr. Bishop, when, a penniless and awkward country boy, he
had hung around the professor's room in Edinburgh University
to ascertain "the lowest terms" on which he might taste the
sweets of learning; nor of the immeasurable blessings to himself
and others which the grace then accorded him had brought. To
the above charge he pleaded guilty, and filed a defense from
the MS. of which I quote:
"I freely admit that there were cases where a more rigid enforce
ment of the regulation would have .secured some payments which have
been lost. These cases were, however, few, when compared with those
of another nature. Had the regulation in every case been rigidly en
forced, a far larger number from whom there was ultimately no loss,
would never have entered, or would not have been continued. One-half
of the graduates of 1840, who have since liquidated all their debts, would
have been forced to go home; some of them in their Junior year, and
others at the commencement of their Senior year; had advance-payments
been essentially necessary to their continuance as students. Besides, no
public, literary institution can ever ultimately suffer from being indulgent
* On the question of the removal of Dr. Bishop, among those voting
aye, was P. P. Lowe, of Dayton ; but twenty years later he gave housing
and hospitality to Dr. MacMaster when he was outcast and had the Phil
istines upon him in this same cause ; for this Sit tibi terra levis. A. A. T.
46
in this respect, to otherwise promising young men. I add to all, that my
personal responsibilities, and the personal responsibilities of one or two
who acted with me, in behalf of those who would otherwise have left the
institution during 1839-1840, were upwards of $2000. The details in con
nection with this class of facts can be given at any time, to any of the
genuine friends of Miami University."
The removal of Drs. Bishop and Scott did an injury to
Miami University greater than could be at the time realized, and
which has never been overcome. Dissensions and dissatisfaction
that ensued withdrew interest in its welfare and a support on
which that welfare depended. The old reputation of the institu
tion long survived its character and its deserts. But lately a
new president and new faculty took possession, deserving in
all respects of students who did not come.
Of all Dr. Bishop's children, perhaps the most able and
scholarly was George, his companion and eldest son. In him,
his father saw with unconcealed delight a promise of all he
thought a young man ought to be, when this son became profes
sor of Biblical Literature in the Seminary then attached to
Hanover College. His sudden death there, in 1837, broke the
old man's heart. No cry, no complaint escaped his lips when
this loss was mentioned, only loud and redundant praises of the
mercy and goodness of God. But from this time on, his pupils
and acquaintances noticed that a certain rough jocundity which
had been his habit, was gone; and into his public addresses
there came more and more those quaint and exquisite descrip
tions of a life in the world to come. Indeed, Dr. Bishop always
taught his pupils to live as if on a campaign and away from
home, whence a recall and tidings might be looked for at any
hour.
Through the agency chiefly of General Samuel F. Gary and
of his brother, the late Freman G. Cary, Esq., Dr. Bishop became
president of Farmer's College at College Hill, near Cincinnati,
Ohio. The number of students here in attendance was large but
of miscellaneous preparation and grade, yet upon many of them
the President made an impress never forgotten. Here the
alumni of Miami built him a home that sheltered his old age.
He died in 1855. "I give," he said in a characteristic will, "I
give my soul to the Redeemer, as I have often endeavored to do,
to be received on the same condition that the thief on the cross
was received. I give my body to the Directors of Farmer's
College to be enclosed in a metallic-lined box, and to be placed
in a mound to be formed of successive layers of sand and earth,
which shall have no artificial monument, but only an evergreen
tree thereon." The other day, the Presbytery in session at
College Hill, went out and held services around the grave of
Dr. Bishop. His pupils are widely scattered and his memory
47
must remain "only a tradition in many families." But there are
many living, and long will be, who remember with reverence
that little mound at College Hill; and the sons of Dr. Thomas
want to place a wreath upon it. A. A. T.
SUPPLEMENTARY NOTE.
Dr. Bishop: his faults; graces; singular power in public ad
dresses at times. J. G obeli Breckenridge's funeral. Warm
Kentucky friendship for Bishop.
NOTE. Like Lincoln, Dr. Bishop suffered for his unconven-
tionality: he was homespun, and was born, and died a Scotch
peasant. Over some faults, old age throws her mantle of charity
and grace.
Yet he was habitually courtly. He could go up to a lady in
a large company of cultivated people, and speak to her in a way
that would make her feel distinguished the rest of the day, and
yet she could not remember that he had said anything, and in
fact he had not.
You rightly say he had a hot temper and was capable of a
mighty wrath. Thoughtless persons at times suddenly found this
out. My mother who died last year, aged eighty-seven, was
brought to Hamilton as a bride, in 1840. She was full of stories
about Dr. Bishop which she would tell when the spirit moved
her. She told me this.
Once, in chapel service, a boy was playing comic pranks.
The students said President Bishop "prayed with one eye open"
and caught him flagrante delictu. Without stopping in his pray
er, he leaped upon the culprit's shoulders and bore him to the
floor. .
No printed report gave adequate expression of the singular
effect of the Doctor's addresses upon these Western audiences.
Men and women would go away from his meetings roused and
excited, unable to tell why they felt so. Of course, one secret of
this power was moral earnestness; Carlisle sometimes had this.
Froude who reported his "Inaugural as Rector of the University
of Edinburg" wrote, "At times the assemblage seemed moved
as by subterranean fires."
Once in trying to express the regret that I had not helped
my father, I quoted Carlisle's words in like case :
"Through life I had given my father very little, having little
to give; he needed little, and from me expected nothing. Thou
who wouldst give, give quickly ; in the grave thy loved one can re
ceive no kindness."
A friend said, on reading these lines, he seized his check
book ; went straight to a country home ; took his parents to Cin
cinnati, and sent them back with comfortable, costly furniture,
they protesting.
48
Dr. Bishop was never disappointing on important occasions;
and perhaps he influenced educated people most of all.
John Cabell Breckenridge, in 1823, was the most promising
of his father's sons, and a founder and an elder of the Presbyter
ian church in Lexington, where Prof. Bishop ministered. Grad
uated at Princeton in 1810, he had married the daughter of Pres
ident Sam'l Stanhope Smith of that college ; and Rev. Dr. Jno. C.
Young, later of Center College and of the Seminary at Danville,
was to marry his daughter. When quite young, and Secretary
of State at Frankfort, Cabell Breckenridge died, and his body was
brought to Lexington for burial. Into this crowded church at his
funeral was gathered the elite of Kentucky; and through them
slowly moved to the pulpit front, all the Breckenridge connection,
preceded by the coffin and the widow. She led by the hand her
boy, John C., afterwards to become candidate against Douglas
and against Lincoln and General in the Confederate Army.
Prof. Bishop preached the funeral sermon. What he said,
some one of the family tried to preserve by this blurred pamphlet
of three pages. These are the opening paragraphs :
"As for man. his days are as grass, as the flower of the field so he
flourisheth ; for the wind passeth over it, and it is gone, and the place
thereof shall know it no more. But the mercy of the Lord is from ever
lasting to everlasting upon them that fear him, and his righteousness
unto children's children."
"The grave and eternity are not gloomy things ; nor shall we
either be forgotten or cease from enjoyment, when our place
shall not be known on earth. We are immortal as well as mortal
beings, and the very principles in our nature by which we are
connected with one another and endeared to one another here,
are used to connect us with Eternity, and with the Father of
Eternity, and with one another as His children.
Our departed friend was everything which a friend, and a
husband, and a father, and a son could be. That such a man was
bestowed upon us and continued with us while he was, this was
no common mercy. He was taken from us suddenly, in the prime
and vigor of life. Let our loins be girded and our lamps be burn
ing, for at such an hour as we think not our hour may come."
Jefferson Davis two years in Dr. Bishop's class at Transylvania.
His tribute to Bishop as an instructor. Did he lack disci
pline f Story about Dr. Thomas' difficulties in "discipline"
at Hanover College.
At Transylvania in Prof. Bishop's class for two years, 1821-3,
was a handsome, aristocratic boy, Jefferson Davis, of Mississippi,
who in time became "President of the Confederate States." In
his last year, he began to dictate his autobiography published
49
with pride by his wife "Memoir" Vol. 1, page 23. His age and
wonderful experience give weight to this testimony as to the qual
ity of his college professor. No man in America valued "disci
pline" more than he, or could quicker recognize its efficiency or
abuse. By such a man as Jefferson Davis, the faults of Bishop
and not his merits, might have been remembered. This was not
the case. I quote his words.
The professor of Latin and Greek, and vice-president of the Univer
sity, was a Scotchman, Rev. Mr. Bishop, afterward president of a college
in Ohio, (Kenyon, I believe it was,) a man of large attainments and very
varied knowledge. His lectures in history are remembered as well for
wide information as for their keen appreciation of the characteristics of
mankind. His hero of all the world was William Wallace. In his lec
tures on the history of the Bible his faith was that of a child, not doubting
nor questioning, and believing literally as it was written.
"A vulgar boy, in the junior class, committed some outrage during the
recitation, which Dr. Bishop chose to punish as became the character of
the offender. His inability to draw a straight line on the blackboard
caused him to keep a very large ruler, broad and flat, with which he used
to guide the chalk. Calling the boy to him, he laid him across his knee
and commenced paddling him with the big ruler. The culprit mumbled
that it was against the law to whip a collegiate. 'Yes,' said the old gen
tleman, momentarily stopping his exercise, 'but every rule has its excep
tions, Toney.' Then he whacked him again, and there would not have been
a dissenting voice if the question had been put as to the justice of the
chastisement."
Bishop's lack of discipline is a fiction, disseminated in the
biography of Junkin, with whom it was a frequent text in his
first year. It was better than Dr. Junkin's or Dr. McMaster's,
without fault of either. College discipline requires respect, and
good will, with a firm hand in extreme cases. In short, Dr.
Bishop had better discipline than, any President of Miami, of his
generation.
When Thos. E. Thomas was President of Hanover College, at
a night wedding, unendurable disorder of students took place
outside, and my father pursuing in the dark, felled one with his
cane and took him prisoner. This brought about incipient rebel
lion, as they claimed it was not "fair."
In the half-hour before supper time, the students as a body
would wait at the postoffice, for the Madison stage which brought
the daily mail. Here, they were always hilarious and often dis
orderly. Going through them to his mail-box, then my father
was insulted by a stalwart student. Whipping off his coat, he
laid it on the ground, saying loudly, "Dr. Thomas, you lie there."
Then raising his fists, boxer-like, he backed the offender through
the crowd and beyond, amid the plaudits of the student body.
It was a fair call on equal terms. That was all. There was a
permanent change of sentiment: discipline was restored, with
good humor.
50
My father was forty-one, quick, short or "stocky," and
stronger than any man I ever knew of his profession who had
done no physical labor. A. A. T., May, 1909.
TO REV. E. D. MACMASTER, D. D.
About the removal of Dr. Bishop and Prof. Scott. T. E. Thomas
appeals to Dr. MacMaster to help re-instate them. Thinks
prosperity of the college at stake.
Hamilton, O., 14 January, 1845.
Sir: I am personally unacquainted with you, and perhaps
you have never heard of me; but the deep interest I feel in the
prosperity of that institution whose Presidency you have recent
ly accepted, induces me to address you.
Sixteen years have elapsed since I entered Miami University
as a student; and more than ten since I graduated. For the
last ten years, during part of which I have resided at Hamilton,
(about twelve miles from Oxford), I have been well acquainted
with all the Professors, and have had the pleasure of a particu
lar intimacy with Drs. Bishop and Scott. Belonging to the
same Synod and Presbytery, I have frequently at Oxford, had
familiar intercourse with them in public, in the pulpit and
lecture-room, and at the fireside. I have occasionally attended
at the request of the Faculty and Trustees, the annual college
examinations. I am personally acquainted with nearly all the
members of the Board of Trustees, and have for years been an
attentive observer of their proceedings. I am also acquainted
with a large majority of the three hundred alumni of the Univer
sity; and am in constant correspondence with many of them
residing in different parts of the country. I make these
statements for no other reason than to assure you that in what
I am about to say, I do not speak without opportunities of
knowing that whereof I affirm.
You are aware that the Trustees of Miami University, at
the last meeting, vacated the chairs of Dr. Scott and Prof.
Waterman, and abolished the Professorship of Dr. Bishop. Prof.
Waterman is a young man, whose connection with the institution
is recent and transcient, and he has therefore no such claim on
the sympathies of the public. With the venerable Dr. Bishop
and with Dr. Scott, it is quite otherwise. Of Dr. Bishop's
character as a man, a scholar, a Christian, a teacher of youth,
T need say nothing. You are well acquainted with it. I shall
only say that the charge so industriously circulated to his
prejudice that age has incapacitated him from rendering further
service to that institution, is a fiction invented to conceal motives
which they are too dishonorable to avow. Dr. Bishop came to
Ohio when it was comparatively a wilderness. He labored with
51
a few students to build up a University, and for twenty years
has labored faithfully and efficiently. He gathered around him
competent assistants; and he had won for Miami University the
enviable title of the Yale of the West. But he was virtually
cast out of the Presidency; and now, in a venerable old age,
at the close of a life spent in diligent and disinterested public
service, he is turned out of the Institution penniless and all but
homeless. This community, Sir, and especially the alumni, can
not but feel that the treatment which Dr. Bishop has experienced
is dishonorable, mean and injurious to the Institution.
In regard to Dr. Scott, the recent action was scarcely less
offensive. He has been a Professor in Miami University some
sixteen or seventeen years. He performed the duties of his
office unexceptionally in the days of her glory. His pupils fill
with acceptance, similar stations in other colleges. He is known
in the community as an exemplary Christian, an accomplished
scholar, a kind, patient, efficient instructor; and in private, as
an amiable, polished gentleman. Some paltry reasons are indeed
assigned for his removal; but the reasons are only such as to
excite contempt and indignation. Drs. Bishop and Scott, two
old and faithful Professors, are thus dismissed. Do you ask
why? I can tell you, Sir, in a few words. Their deficiency in
thorough-going Old School partizanship and their anti-slavery
principles are the real grounds for their removal. * * * *
My principal reason for laying these facts before you is
to say that, in the judgment of all with whom I have communi
cated, in what I have no doubt is the judgment of a majority of
the community, the prosperity of Miami requires that both these
gentlemen be re-instated in their Professorships. And as I
sincerely desire its prosperity as much as success to yourself in
presiding over the institution; as I hope that great good will
result therefrom to this -valley, and to the whole West; I most
respectfully suggest to your consideration, that there are no
means by which these objects can be so successfully promoted;
nor any way by which you can so certainly secure the respect
and regard of the alumni, and the good will of the whole com
munity, as by employing your influence at the approaching
meeting of the Board of Trustees for their re-establishment in
the University.
Should justice be refused to these gentlemen, the Board may
rest assured that their friends will not suffer the affront to pass
in silence. The public must know the secret history of the whole
affair; and the kind of policy exercised by a particular party
in attempting to control a state institution. And those who
know the state of public sentiment in this region have little
reason to doubt that if Presbyterians engage again in contro-
52
versies between themselves respecting that institution, their
dynasty over it is done for, and the scepter will pass to some
other denomination.
I hope the importance of the matter under consideration
will constitute a sufficient apology for my communication. T
have no personal interests whatever involved. I have written
freely and honestly and confidentially.
Hoping to see you hereafter at Oxford, cordially and happily
co-operating with Drs. Bishop and Scott, and with the other
able members of the faculty at Oxford, I remain,
Most respectfully yours, etc.
Thomas E. Thomas.
From Rev. Dr. E. D. MacMaster
Rebukes T. E. Thomas. Tells him he cannot be moved by threats.
Tries to teach him to use conciliatory language.
Madison, Ind., Jany 18, 1845.
Rev. and dear Sir:
Yours of the 14th inst. at hand.
From the time the information came to me of the appoint
ment , unsought by myself, which the Trustees of Miami Univer
sity have done me the honor to make, the relations of Drs. Bishop
and Scott to the University became a subject of deep interest to
me. The moment I decided that it was my duty to accept my
own appointment, I took the liberty to communicate with Dr.
Bishop, and with some of the Trustees, with a view to bring
about, if possible, an arrangement by which he should continue
to be connected with the institution. * * * *
That I did not do the same thing in the case of Dr. Scott
arose from no unfavorable feeling toward him. * * * *
I take the liberty to say, that dispositions on all sides more
conciliatory than the language and tone of some parts of your
letter, are necessary to harmony among the various interests in
volved in the university. Considering my relations to the trus
tees, it would be better that such language concerning them
should not be addressed to me. * * * *
In what you say in part there is at least an appearance of
menace, of which I presume you are scarcely aware. For I take
it, you yourself must regard as utterly unfit for any public trust
any man capable of being awed by such means into any course
which his own sense of duty would not prompt.
Very respectfully yours,
E. D. MACMASTER.
53
Dr. MacM aster; sketch of his life. President of Hanover Col
lege. Fine advice to graduating class, com/paring results of
study with extempore work. Was a Democrat, not an aboli
tionist. His great address at Miami, on resigning the presi
dency in 18^9. His valuable work henceforth, in maintain
ing, reviving, moderating and directing the anti-slavery sen
timent in the church. Ablest answer to Dr. Hodge of
Princeton on biblical sanction of slavery. What the future
historian will not fail to note. Death scene of Dr. MacM.
at Chicago. His last message. Dr. Thomas' great address
at his funeral, to a "few Presbyterian folk".
NOTE. Rev. Erasmus Darwin MacMaster, D. D., born at
Mercer, Pa., in 1806, was one of the six children and the second
son of Rev. Dr. Gilbert and Jane (Brown) MacMaster. His
grandfather, harassed by the persecutions, left a respectable
position in Scotland and at great sacrifice of property, settled
in the County of Down, Province of Ulster, in Ireland, whence
his son, Gilbert, emigrated to America in early boyhood. An
old family record says his ancestors were men "not depending
for reputation on the little vanity of having sprung from persons
distinguished in their day as butchers and plunderers of their
fellows; nor even as the retainers of such, upon whom the chief
of the banditti may have bestowed the title of noble; nor did
our forebears cherish pride of personal achievement because of
rising from the dregs of poverty and meanness. Thus we can
pride ourselves not upon connection with a doubtful feudal
nobility, nor upon extreme poverty, but simply upon an ancient,
respectable independence and trust in God for daily bread."
Dr. Gilbert MacMaster was first a physician, but afterwards
became a minister in the Reformed Presbyterian Church. His
son, Erasmus D. was graduated at Union College in 1827;
studied divinity under his father, and for the following seven
years had his first and only pastoral charge at Ballston, N. Y.
These early days seem to have been passed in studious retirement
and a full measure of scholarly preparation; and it was one of
the passions of his life to urge the same upon others; but from
this leisure, he was aroused by the urgent educational needs of
the church in the West. In 1838, he became President of
Hanover College, in Indiana. This institution, in its founder
and many of its early supporters, had known men of noble type ;
but the educational ideals of southern Indiana, in 1838, were not
high; and there can be no doubt that the patrons of this college
and the new President found much on first acquaintance which
was a mutual surprise. Dr. MacMaster was a plain talker ; both
parties were good fighters; and controversies ensued, in which,
as Dr. Thomas said, "the wounds inflicted were mutual." Dr.
54
MacMaster, in mistaken zeal, attempted to remove the college
to Madison, but failed.
In an address to the graduating class, in 1839, President Mac
Master said:
"But gentlemen, study, study, study, thoroughly, deeply, intensely
the departments of human learning that bear especially upon your own
particular aims and pursuits. Avoid ignorance on these subjects. Avoid
crudeness in your knowledge of that which it is your particular business
to know well. Avoid crudeness in your performances. In order to do this,
study. Its extempore character is not among the glories of the Nineteenth
Century. Extempore speaking, and extempore writing, and extempore act
ing are enervating the strength of every profession, evaporating the mind
of our country, cursing the land, and starving the church of God! Let
your studies be well directed. Let them aim at practical results. But fear
not, gentlemen, the taint of lamp-oil upon your work."
In 1845, Dr. MacMaster was elected President of Miami
University, to succeed Rev. Dr. Geo. Junkin, and removed to
Oxford, Ohio. Rev. Dr. J. M. Stevenson, so long Secretary of
the American Tract Society, has written, "Dr. Thomas was
almost the first, both in time and ability, in our church, in the
West, who thoroughly studied and manfully defended the right
of the slave to freedom." Who, of such, were first in time, the
notes in this volume fully and more accurately disclose. Dr. E.
D. MacMaster was the first in ability, and first in the effort, and,
finally, in the sacrifice he made, in the anti-slavery contest in
the Presbyterian Church.*
Beyond all others, his influence, efforts and ability were
clear and commanding in maintaining a powerful anti-slavery
movement, not of the church, but in the Presbyterian church;
and when that movement was, perhaps, most difficult to main
tain, which was after the remarkable, late growth of the slave
power, and just before the great uprising. But he never was, in
any technical sense, an abolitionist : he had refused to join any
abolition society; nor would he have ever subscribed to the
resolutions which Dr. Thomas so early and so often wrote to
express the due and proper attitude of the church. If, as I
think has been fairly said elsewhere, anti-slavery men are entitled
to rank in honor according to their priorities of date, no high
rank would be assigned to Dr. MacMaster; but when he came,
he was a host. The pre-eminence claimed for him, however, must
be confined to the years from 1855 to 1860 : yet this was a time
* Except Rev. Dr. Robert J. Breckenridge? Dr. B. never did
anything in the anti-slavery controversy which cost him much, barring po
litical preferment, and that he did not want. But it is hard to say that
in whatever he was concerned with, anybody else stood first in influence or
ability. "Why did Grant go ahead of the other Union Generals"? asked
my son the other day. I replied, "Because of his ability". "What", was
the next and unanswerable question of the little boy, "What do you mean
by ability"?
55
when a "Kentucky mist" had settled down upon the Emancipa
tionists of that State, until no one across the river could tell
the difference between Robert J. Breckinridge and Stuart
Bobison.
There had been no change in the politics of a majority of
the trustees of Miami University, who had deposed Dr. Bishop,
and who chose Dr. MacMaster in part because of his moderation
of views on the subject of slavery. In fact, Dr. MacMaster was
a Democrat. "I am," he said, " a democrat as I understand
democracy:" and he denounced "the evil of an excessively
augmenting public revenue, collected, contrary to the principles
and genius of a democratic government, by indirect taxation;
and consequent corruption." Dr. MacMaster never married. His
father, now aged and retired from active ministry, and also his
sisters, constituted his family here, and while they survived,
remained under his roof as long as he was able to maintain a
household. Many able and prominent men, among others,
Grimke of South Carolina, Wm. M. Cory, Samuel Galloway, Dr.
John C. Young, Dr. John W. Scott, Chauncey N. Olds, Rt. Rev.
J. B. Purcell and Gov. Chas. Anderson, have delivered addresses
at Oxford; but reading them now, it is plain that none of them
have ever equalled in merit Dr. MacMaster's public addresses
there. Most notable of these was that on the occasion of his
resigning the Presidency, delivered Commencement Day, 1849.
In no page of our literature can words be found to equal these
on the subject of the necessity and value of a proper training
for professional men.
"The true object of college studies is to give to young men, beside the
formation of high and noble and gentlemanly character, the intellectual
development, training, and discipline qualifying them for the studies and
the subsequent exercise of the liberal professions and for the conduct
of public affairs in the different departments of life. To qualify men for
this all their intellectual faculties must be quickened, sharpened, invigor
ated. They must acquire the power and the habit of searching and thor
ough investigation ; of accurate observation ; of keen-sighted discrimina
tion ; of precise, exact and truthful conception and definition ; of high,
sound and just generalization; and of close and rigorous ratiocination on
every subject of their inquiry ; and of a sober, chastened, and well-bal
anced judgment, and broad, large, and comprehensive views upon all the
great interests of man that come before them and on which they are
called to act. To accomplish this object appropriate means must be used ;
the exercise of these intellectual faculties in a course of long and severe
studies and upon commanding objects of intellectual interest: and this
must be carried on without the continual obtrusion upon us at every step
of that miserable, mean-spirited, inquiry, what's its use? its use in refer
ence to a utilitarianism of the narrowest views and the most contracted
spirit.
Well then, if you wish that the young men who are to be your
physicians, crude, and coarse, and low-minded, shall compound pills with
out knowledge and hawk them out without judgment and without con
science, to cure or to kill as chance may determine ; college studies are of
no use to them. But if you desire that the men whom you admit to the
56
most confidential intimacies of your households, and into whose hands
you put the life of yourselves and your families in the day of sickness
and danger, shall be gentlemen of refinement, of delicacy, of honour ; and,
bringing to the investigation of medical science and its application with
discernment and judgment to the healing art, a well-disciplined mind
trained to habits of observation, of reflection, or discrimination, of scien
tific inferring, shall become what so many of that enlightened and humane
profession have always been, the alleviators of human suffering, the re
storers of health, the conservators of life, the ministering angels of your
households, so often driving the destroyer Death from your doors ; if this
be what you desire them to be, I need not tell you of what use to them is
all liberal learning and the highest intellectual as well as moral culture.
If you mean that your son shall be only a little scribbling attorney and
quibbling, shirking pettifogger, the liberal studies of the college are of no
use to him.
But if you mean that he shall be a lawyer, with an eye to
discern amid statutes and cases a principle, with the head to comprehend
the relation between principle and principle, and with the soul to feel the
moral dignity and grandeur of that great body of civil and criminal juris
prudence which the wisdom of ages has reared up as a bulwark for the
protection of the right and the punishment of the wrong; the defender
of the innocent ; the worthy and able expositor and pleader of what is one
noble department of that more general Law, "whose seat is the bosom of
God; its voice the harmony of the universe; to which all things in heaven
and earth do homage; the least as feeling its care, the greatest as not.
exempt from its power", if this be what you mean your son shall be, I
need not tell you of what use to him is all good learning, and the severest
discipline, sharpening his wits, and giving clearness, and grasp, and power
to his intellect.
If you intend your son shall be the hanger-on and hack of
this or that unscrupulous and profligate political party, to take his cue
from his file leader, to advance when the party advances, to recede when
it recedes ; to face about when it faces about ; all freedom of thought
prohibited, all fearless and honest inquiry after and advocacy of the truth
suppressed, all manly spirit of independence in his bosom crushed, all
generous sentiments of justice and magnanimity in his heart extinguished,
all sense of personal responsibility lost; to shout when he is directed to
shout and hiss when he is directed to hiss, to applaud and to calumniate
whom and what and when he is bidden ; and to take his pay in the share
of "the spoils" he may be able to grab in the scramble of the division ;
the veriest slave of unprincipled and heartless faction ; if this be what
you intend your son shall be, why certainly a college is not the school to
which you should send him. But if you desire that your son should aspire
to be what is still higher than the lawyer; "for the wisdom of the lawyer
is one thing, and that of the law-maker another;" if you should have
him aspire to be, and God have given him, what he gives to few, the head
and the heart to be what is higher than the lawyer to be a Statesman,
from a deep and thorough insight into the whole physical, intellectual,
moral, and social constitution of man and of all the circumstances that
go to modify the condition of man among different peoples and in different
times, to evolve the great principles of legislation and government, and
verifying these by lessons of wisdom drawn from the depths of a profound
philosophy, and illustrating and confirming them by the light collected from
the history of all nations and ages, with the penetrating sight, the far-
reaching grasp of thought, the comprehending views, the generalizing and
combining power, and the fertile invention of the ApX lT X OVL X7 <povyo-is,
the master-mind to seize great political and economical truths which lie
unobserved by other men, and to strike out new lines of policy by which
the people are made prosperous and states are made great ; if this be
57
what you would have your son aspire to be, then I suppose it is obvious
enough of what use to him are the highest culture of intellect and the
most earnest pursuit of all liberal knowledge and learning.
If you expect those who are to be your future ministers of religion to dole
out for the thousandth time in the stereotype phrases of dull insipidity, the
common-place talk which they have absorbed from those around them, inmixea
and diversified ever and anon with their own erroneous crudities ; or to
supply with noisy vociferation and wordy volubility, or with low and pro
fane antics and clap-trap devices, the want of thought, and sense, and
piety ; why then indeed I do not myself see that they have any need at
all of Greek, or Logic, or Metaphysics; or learning of any kind. But if
you would have the men who are to be for you and for the world "stew
ards of the "mysteries of God", and the preachers of that gospel which is
to them who hear, in some the savour of death unto death, and in some
of life unto life ; if you would have them, feeling the dignity of Heaven's
high commission, God's embassy of reconciliation to rebellious men, and
how dread a thing it is to stand between the Majesty in the heavens and
perishing sinners, and treat with them of things involving such issues as
those of the great salvation; if you would have them, feeling this, to
bring to the interpretation of the Sacred Oracles, beside the requisite spir
itual qualification, the mental capacity and the intellectual furniture of
independent interpreters, that having the mind of the Spirit therein, ns
Scribes thoroughly instructed unto the kingdom of heaven, they may ex
pound and apply the Scriptures, that by the faith of these men may have
God's gift of eternal life in His Son ; Oh ! friends, if this is what you
would have your future ministers of religion to be, then you will never
again think of asking of what use to them is the disciplinary training that
can by any and all means enlarge the capacity and increase the power of
their intellect, or of the widest range of knowledge and learning that can
be brought to bear upon this 'relief of man's estate'."
Dr. MacMaster left the presidency of Miami University hop
ing that he might keep alive the New Albany Theological
Seminary. His advent there was the signal for an assualt upon
him and that institution from almost all the pro-slavery organs
and ministers of the church.* Dr. Thomas soon went to his
friend's assistance, but it is needless to comment on or tell the
story now, which these letters have narrated.
From this time forth, and without any wish or intent on
his part that it should be so, the main work of Dr. MacMaster's
* The Southern Presbyterian, published at Columbia, South
Carolina, by the professors of the Presbyterian Theological
Seminary located there, said editorially, on the appointment
of Dr. Thomas to the chair in the New Albany Seminary :
"Dr. Thomas, of whom we know little except that he is held in much
esteem for his abilities in his own part of the country, has accepted a
chair in the seminary at New Albany, and by so doing will, no doubt,
give a new impetus to this institution, whose existence has been seriously
threatened by the establishment of the Danville Seminary. Dr. Thomas
some years since was a conspicuous leader of the abolition party in Ohio,
Whether he has changed his views on that subject or not, we are not
informed; but if he has not, the fears which have been entertained, may
prove not altogether groundless, namely, that the New Albany Seminary
may become an engine for the propagation of abolitionism in the North
West. Dr. MacMaster, another professor, is not free from the suspicion
of a similar taint."
58
life was in maintaining, reviving, moderating, and directing the
anti-slavery sentiment of the church. With what wisdom,
eloquence, and resolution he did this, can in part be shown by
quotation from his published speeches and letters. In an address
on "The True Life of A Nation," delivered at Miami University,
in 1856, he said :
"On slavery where it already exists, I have seldom publicly spoken or
written, because not living among a slaveholding people, I have thought it
less my vocation to discuss this subject than evils existing among our
selves; and because I have been convinced that, if the question of slavery
is to have an issue, peaceful and beneficial to all the parties concerned,
men living in the midst of it alone are competent to deal effectually with
it ; and I have always cherished, and am still disposed to cherish, the
hope, that there will be found in the States where slavery exists true-
hearted ministers of the Divine Word, and true statesmen, who, in their
respective spheres, would be faithful in the great work which God has
laid upon them ; in preparing the way and guiding the people in measures
for the abolition of the whole system. Whenever I have spoken upon this
subject, it has been with a clear and full recognition of the manifold
and great difficulties which embarass the question of slavery and the slave
population, as one to be practically dealt with ; with disapproval of the
injustice of indiscriminate denunciation of all the guilty and the innocent
alike, who are in any way connected with the system ; and with an ac
knowledgement of the great consideration which I think is justly due to
honest-hearted men, implicated unwillingly in the evils of the system, who
are doing the best they can under their circumstances, and are seeking,
in patience and prudence, by means wise, safe, and feasible, to bring it as
soon as possible to an end."
"All this I have always said: all this I now repeat. But having said
these things, I say further, that when the question Is about a demand on
the whole nation, the Free States as well as the slaveholding, through the
national government, to nationalize a system which exists only by local law,
or custom having the force of law, and to perpetuate it, and extend it into
new territories, then, fellow-citizens, the question belongs to you, to me,
and to us all, and to each of us; the merits of the system are open to
discussion ; and upon it, as upon all other great political and moral evils
which afflict our country, and its remedy, I must speak as I have always
done, plain and fearless words, according to the truth of the case as I
apprehend it. Christianity I believe to be the true remedy for all moral
evils, and for all political evils which arise from moral causes. I believe
that it is the only effectual remedy for this evil of slavery. Let us enquire
how Christianity deals with slavery."
"The Epistle of Philemon is, I believe, with the "Christian" defenders
of slavery, the classical epistle ; though, for the life of me, I never could
see why. Well, what does the Epistle to Philemon say? Onesirnus, a fugi
tive slave, came to Rome, where he met Paul, and was by his ministry
converted to Christianity. Paul sent him back to his master Philemon,
also a Christian, with a letter. And what does the letter say? 'To the
Honorable Mr. Philemon, greeting; Sir: I, Paul, the Apostle of Jesus
Christ, being here at Rome, on the business of my apostleship, have caught
Onesimus, your tool with a soul in it running away ; and having captured
it, and handcuffed it, I had it up before the Prefect, and have got out a
warrant ; and now I send back to you your tool with a soul in it, in chains,
that you may recover your property ; for we have a law, and by our law
you have an undoubted right to your tool with a soul in it. And' the grace
of our Lord Jesus Christ be with your spirit, brother Philemon ; Amen !"
Was this the Epistle? No ; not exactly. Happily the document is extant,
59
and in your own hands, and in your own tongue wherein you were born,
that you may read and understand. How read you? 'Paul, a prisoner of
Jesus Christ, to Philemon : / might ~be much bold in Jesus Christ to enjoin
thee that which is convenient; yet for love's sake I rather beseech thee for
my son Onesimus ; whom I have sent again. Thou, therefore receive him,
that is mine own bowels. Receive him not now as a servant (a doulos, a
tool, or a servant even) ; but above a servant, a BROTHER; Receive him AS
MYSELF.' That is the letter. I think that if the Commissioners' papers
under our fugitive slave law were made out in the terms of this mittimus
of Paul, there would be no mobs about the matter, around Faneuil Hall,
the old cradle of liberty."
In a sermon published at New Albany in 1856, Dr. MacMaster said :
"On this topic of slavery, the subject of a controversy often so wretch
edly managed on both sides, I feel it my duty to speak with precision, and
even with circumspection. The slavery spoken of in this sermon is not any
system of mere servitude, which recognizes the servant as a moral person,
though in an inferior relation, and protects his rights as such ; which servi
tude may be right or wrong, according to the circumstances of the case.
But the slavery spoken of is that system which declares human beings to
be, not moral persons, but 'goods and chattels', incapable of sustaining
personal relations or possessing personal rights, with all that legitimately
flows from this fundamental principle of the slavery with which we have
to do. The distinction is vital to the whole question of the moral character
of slavery. It is a distinction which a child, who chooses, can perceive.
Slavery as the term is here used, and as it is defined by the laws creating
the institution, no honest man will defend or say to be right. Why then
should there be any controversy about it? As to the means of removal,
among reflecting men there is a like agreement. All believe that this is
mainly the moral power of the gospel, aided by political and economical
considerations. But, trusting in the spirit of Christianity in the heart of
the master as the only power that can be relied on to induce him to give
to his bondman that which is just and equal, and to the same spirit to
influence the servant to fulfill his duties, whether as bond or free, it is
the business of the church, and especially it is the business of the minis
ters of God's word, in fit time and place, with discriminate and right tem
per, to expound the Divine law in its application to the whole subject, and
to point out the moral character of the existing institution of slavery as
judged by that law." *
In another note on the General Assembly at Indianapolis, in
1859, something further has been stated and all that space allows
* Students of the anti-slavery controversy in the Presbyterian
Church will note that Dr. MacMaster is here at work on the marrow of
Prof. Chas. Hodge's adroit defense of slavery, which rougher and smaller
ministers of the church in the West only reiterated and worked out in its
further and legitimate conclusions. And the historian of this great Contro
versy, who will yet come, will, when he comes, not fail to note that those
in the church, at least in the North, who were friends and defenders of
human slavery, did not claim that it was right, but denounced any asser
tion that it was wrong; whether the system was right or wrong, they
claimed was no business of the church. When, later on. "The General As
sembly of the Confederate States" got off by themselves in an unapproach
able independence, they "testified" on this old issue, in terms that would
have satisfied Drs. Wilson, Junkin and Rice. They said : "We would have
it distinctly understood that in our ecclesiastical capacity, we are neither
the friends nor the foes of slavery. We have no right, as a church, to
enjoin it as a duty, or to condemn it as a sin".)
60
about the personnel of Dr. MacMaster, and his speech at Indian
apolis, the only time he ever appeared in any General Assembly
of the church. By probably all not in privity or sympathy with
the causes or persons who brought it about, his practical banish
ment for nearly ten years was regarded as great waste of high
faculties always needed and rarely found. There is something
pitiable in the sight of such a man as he "raising corn upon a
farm, in order that he might have bread to eat." Perhaps there
is comfort in the thought that in that day, many things radically
wrong in this country, were rapidly and radically righting
themselves. At any rate, all his friends rejoiced when the
General Assembly of the Church restored him to his professor
ship in the Seminary at Chicago, in 1866; and nothing in my
father's life gave him a higher pleasure than to be officially
appointed to communicate to him this intelligence.
At the Seminary at Chicago, Dr. MacMaster's service was
to last but a few months. All his colleagues and the students
there bore witness to the gentleness and winning loveliness of
his manner and intercourse with all about him, and to the skill,
the fullness and ripened scholarship which he brought into his
classroom instruction. The unaccustomed severity of this winter
climate brought on a severe pneumonia, which ended his days
on December 10, 1866. About his death bed, professors and
students gathered in sympathy and awe. To their questions, he
replied: "I have never expected to die in ecstacies, or to
experience such 'transports as some Christians have done. It
would not accord with the character of my mind or the nature of
my religion." But life ebbed slowly away: here was a Puritan
at his life's end, who was closing a record of almost Apostolic
devotion; and amid the wanderings of his mind, and the dribble
of the report of what others said to him and he said to them, we
get glimpses of the soul of old Dr. MacMaster: "The interests
of this Seminary, and the interests of truth and righteousness
in connection with it, require that it shall be in the hands of
those who would not oppress and destroy the image of God in
man." ****** It ig a peasant thought that I am
going to be with that blessed mother and my beloved father and
my dear sisters, and where, besides these, will be all the Saints."
*****
"Satan comes to me and tempts me. He says I have not loved
the Lord Jesus Christ, nor served him with all my heart. I have
told my Savior that a thousand times. Get thee behind me,
Satan ! Thou canst not take my Crown from me."
* * ' * * *
In response to prompt and due invitation, Dr. Thomas
preached no sermon at the funeral in McCormick Theological
Seminary; nor, later on, delivered any eulogy or address before
the Presbyterian Historical Society of Philadelphia; but he met
61
the body en route from Chicago to Xenia, in charge of Dr.
MacMaster's brother, expecting, with him, to go alone to see to
its burial. But following the remains, or gathered there, with
like intent, was a goodly number of staunch Presbyterian folk;
and, on their insistence, an. extemporary funeral was held where
Dr. Thomas delivered what I have always thought was the
greatest of all his sermons.*
Fine as were his scholarship, and facult3 T for instruction,
and, at times, his epistolary or other writing, his most notable
gift was not these, but chaste, fervid, effective oratorical speech.
Surely, never was so great a funeral oration delivered to so
small an audience, as was heard that day, which was wholly un
expected, and wholly unreported.
Dr. MacMaster's bones are laid beside those of his family
and kindred in the cemetery at Xenia, Ohio. A. A. T.
FROM PROFESSOR J. W. SCOTT.
Dr. Junkin and abolitionism in Miami University.
Oxford, Feb. 19th, 1844.
The bearer will inform you more particularly of the im
mediate object of this letter. I can but merely drop a line to
add- my confirmation to his report, and my request to that of
a number of the good friends here of which he is the bearer.
We have recently had the old veteran in the abolition cause,
Arnold Buffum, here delivering us three lectures bearing on the
subject, which have brought out that champion, "the President
of M-i-ami University, George Junkin, D. D." ! ! to deliver us a
tirade on the subject of "rampant, fanatical, modern abolition
ism", to set our community right on the question. This evening
we had the introductory, announced to be on the African Slave-
trade, but which was headed with quite a fiery exordium, to
give us a taste, I suppose, of what the conclusion is to be,
against all abolitionism and abolitionists, and especially against
that unprincipled old agitator and "prevaricator", bought up
and hired for the purpose, as the Dr. is to show before he is
done, by "British Gold", whose name is at the head of this para
graph. Tomorrow evening he is to get into the marrow of the
matter, by showing "the absurdity, the futility, the utter folly
* Except one; delivered also unexpectedly, when, returning: from
Oxford with me, he was stopped and pressed by his old parishioners into
a called evening meeting, in the basement of the Hamilton Church. The
associations of his Oxford visit, and of this place, seemed to inspire him ;
and, with every faculty under perfect command, but all aflame, for an hour
he swept along in glorious oratory ; yet I can recall but one portion of this
address, and that was a magnificent description of a Roman Triumph.
A. A. T.
62
and madness of the modern fanatical abolitionism, as a cure for
slavery."
Now these presents are to the intent that you, Thomas
Ebenezer Thomas, mad, modern abolitionist, of the Borough of
Rossville, County of Butler, and State of Ohio, in view of tlie
premises, be and appear at the house of me, J. W. Scott, of the
Borough of Oxford, and County and State aforesaid, on the
evening of tomorrow, being Tuesday the 20th day of Feb'y. in
the year of our Lord 1844, to take a cup of tea, or coffee as the
case may be, and thence to proceed to the First Presbyterian
Church, with pen, ink and paper, then and there, and therewith
(a little more than the ordinary legal phrase) to take notes of
said awful bull of excommunication, and handmg over to Satan
of said abolitionists and abolitionism; and farther, that you
come provided with all the necessary material in the form of
aryti-slavery documents, which may be necessary to form a
shelter to shield yourself, and friends, and cause from the
dreadfulness, and demolishing character of the blow. And of
this fail not, under the pains and penalties due, and m such
cases provided. Given under our hand, in our bed-room, this
midway between Feb. 19th and Feb. 20th, 1844-
J. W. Scott.
FROM REV. SAMUEL CROTHERS, D. D.
Against organizing an anti-slavery Presbytery.
Greenfield, O., Aug. 2, 1844.
I received a few days since a letter from Arthur B. Brad
ford, Darlington, Beaver Co. Pa., stating that he and Wells
Bushnell had been deputed by the Anti-Slavery brethren of
Beaver Presbytery, ministerial and lay, to correspond with those
of the same stamp in this region, on our present prospects and
duties. Probably they have written to you: if not, I will state
briefly, that John Knox has seceded on account of slavery. Five
of the ministers are ready to do so. "Numbers of the very best
members of the congregations will go"; some have gone. They
had understood that we were in the same state of mind, and
intimated that they were disposed to act with us. I replied, in
substance, that not more than two of our members, (the young
est), were in favor of a new organization; that our not sending
a commissioner to the Assembly was intended to rouse the
Assembly to do something either with slaveholders or aboli
tionists; that from some past experience, we were disposed to
think that a new organization was not advisable: it would cut
us off from direct influence on the Presbyterian church ; it would
drive the plow-share through our churches and Presbyteries;
that no minister would join us except those whose congregations
63
are abolitionized ; it would invite surrounding denominations to
make inroads upon us: we would soon have shoals of applicants
from suspected quarters desirous of acquiring a reputation for
orthodoxy by union with Beaver, Chillicothe, etc.; and that we
would soon find ourselves in a denomination with whom we
could agree on no subject except the sinfulness of slavery; and
finally, we would soon quarrel about what constitutes a good
abolitionist.
Yours in the best of bonds,
S. Crothers.
P. S. I am informed that at a large meeting at Hillsbor-
ough yesterday, a petition was circulated by the Alumni of
Miami University for the removal of "Dr. Junkin, D. D., Pres
ident, etc. etc." The Alumni, without exception, signed,
although many of them are anti-abolitionists. This, in connec
tion with the universal unwillingness in this region to send a
a student to Oxford while he is there, shows how the tone of
public opinion is changing.
CALL FOR PRESBYTERIAN ANTI-SLAVERY CONVENTION, AT
HAMILTON, OHIO.
Rossville, August 16, 1844.
Dr. Bailey: Please publish the following call for a convention of
anti-slavery Presbyterians; continuing it, for a few weeks, in your paper,
and oblige, Yours, etc.,
Thomas E. Thomas.
PRESBYTERIAN ANTI-SLAVERY CONVENTION.
An anti-slavery convention of ministers and elders connected with
the Presbyterian Church, (O. S.), will be held in Hamilton, Butler
County, Ohio, on Tuesday and Wednesday, the 17th and 18th days of
September ; commencing at 11 o'clock on Tuesday. The object of the
convention is to deliberate upon the course proper to be pursued in
relation to the subject of slavery, as connected with the Presbyterian
Church. All our brethren in the ministry and eldership who are opposed
to slavery, and who think some ecclesiastical action against it necessary,
are earnestly invited to attend.
Signed: R. H. Bishop, J. W. Scott, Benj. Swan, Win. S. Rogers,
Th. E. Thomas, M. C. Williams, S. Crothers, H. S. Fullerton.
Business committees of the Hamilton Anti-Slavery Convention of
Ministers and Elders:
1. To prepare a memorial to Synod of Cincinnati, Th. E. Thomas,
S. Crothers.
2. Addresses to the churches on the subject of the views of the con
vention. Th. E. Thomas, J. M. Stone, S. Crothers.
3. To prepare an anti-slavery tract, relating to the connection of
our church with slavery, etc. Th. E. Thomas, J. M. Stone.
4. To promote circulation of Anti-Slavery documents. Jno. W. Scott,
Jno. S. Galloway, S. Crothers, Col. Wm. Keys, Jno. A. Meeks.
5. To secure the establishment of an Anti-Slavery paper. Th. E.
Thomas, Jno. W. Scott, S. Crothers.
64
6. Committee on the circulation of memorials. R. H. Bishop, Wm.
Gage, J. M. Stone, H. S. Fullerton, Jno. S. Galloway, Adrian Aten, H.
R. Price.
Memorial of Anti-Slavery Ministers and Elders in the Synod of Cincin
nati to said Synod, September 15, 1844-
To the Moderator of the Synod of Cincinnati, to meet on the third
Thursday of September, 1844:
The memorial of the undersigned ministers and elders of the Pres
byterian Church, within the bounds of the Synod of Cincinnati, respect
fully showeth;
That the General Assembly of our church is annually composed, in
part, of ministers and elders who hold their fellow men as property,
under a system of oppression, which deprives them of their personal
rights, which interferes with all the divinely constituted relations, and
which substitutes the popish abomination, Oral Instruction, for the means
of salvation, which God has appointed and promised to bless. The
undersigned therefore respectfully pray that a memorial be forwarded to
the next General Assembly, earnestly beseeching them to enjoin upon the
Presbyteries to consider, in the appointment of Commissioners to the
General Assembly, and in the exercise of discipline, that it is the declared
faith of the Presbyterian Church, that the voluntary enslaving of one
part of the human family by another is a gross violation of the most
precious and sacred rights of human nature, utterly inconsistent with
the law of God, and totally irreconcilable with the spirit and principles
of the Gospel of Jesus Christ.
Ministers, R. H. Bishop, Wm. Dickey, S. Crothers, J. W. Scott, Hugh
S. Fullerton, J. M. Stone, A. Aten, Thomas E. Thomas, C. A. Hoyt, J. A. I.
Lowes, W. S. Rogers.
Elders, Isaac Collett, John Shepherd, Benjamin C. Swan, S. R. Mol-
lyneaux, H. I. Curtis, Geo. A. Murray, Thomas Burnes, Thomas F.
Purdy, Thomas Mitchell.
TO THOMAS E. THOMAS, NEW ALBANY THEO. SEM.
With messenger bringing word of Dr. Bishop's death; and ask
ing him to preach his funeral sermon.
College Hill, O., April 29, 1855.
Our dearly beloved and revered Dr. Bishop died this morning about
five o'clock. He preached for us last Sabbath and was able to complete
his discourse without faltering; and continued his duties in college with
his classes with his usual energy until Friday. He expected to resume
his recitations Monday; but this morning, although speechless, yet all
serene, at peace with God and with all mankind, he passed away, as if he
had laid down to sleep.
On behalf of the Board of Directors and of his relations and friends,
we have dispatched the bearer, a student of the college, as a messenger
to bear the sad tidings to you to secure your presence, and to preach his
funeral sermon, with Dr. Scott, who will officiate with you.
May 18th.
I received your letter which told of your absence from home. I
regretted the providence which prevented you from coming. Since then,
Mrs. Bishop has been called away; just two weeks from the time he
died, at the same hour on Sabbath morning; making her to a day the
same age. Her remains were enclosed in a strong metallic-lined box, in
the same manner the Doctor's had been ; the mound was opened, and she
was placed by his side.
Perhaps you were not aware that among the items of Dr. Bishop's
will, was one as follows :
"I give my soul to the Redeemer, as I have often endeavored to do,
to be received on the same condition that the thief on the cross was
received. I give my body to the Directors of Farmer's College, to be
enclosed in a strong box, and to be placed in a mound of earth, to be
formed of successive layers of sand and earth ; the mound to contain a
cubic quantity of earth at least eight feet each way."
We were fulfilling his request in the spot designated, making a
mound about twenty-five feet in diameter. There is to be no monument
of an artificial character placed to designate the spot, permitting merely
the planting of an evergreen upon it.
Thus has gone one whose labors will not cease to have an influence
for good, through time: and so these good old servants of the Cross,
after their labors on earth, so ample and complete, are peacefully and
quietly to rest together.
TO PROFESSOR ROBERT H. BISHOP, OXFORD, OHIO.
Dr. Thomas's beautiful letter to R. H. B. Jr. on the death of his
father.
New Albany, Ind., May 2, 1855.
My dear Robert : I deeply regret that I was prevented from at
tending the funeral services of your dear and honored father;
honored of thousands, but doubly dear to me; for after my
father and mother, he did more for me than any other has done.
In accordance with a previous engagement, I had gone to
Indianapolis on Saturday, my wife accompanying me. We in
tended to return on Monday; but an unexpected alteration of
the train table detained us; we reached home on the afternoon
of Tuesday, and then received the message from College Hill.
Of course the interment had taken place before that time, and
I was 150 miles distant. I need not express my sorrow at the
disappointment, nor say how much gratification it would have
afforded me (a mournful pleasure indeed) to be able to add my
humble tribute to the memory of one so loved, so honored, so
worthy of affection and reverence. But Providence has other
wise ordered ; and he, our sainted father, needed no tribute from
me, or from any mortal. His record is on high; his memorial,
on earth too, abideth forever. A long life faithfully spent in
an illustrious service of his Divine Master has left a thousand
testimonials of his fidelity, ability and success. I would express
my deep and tender sympathy with you and your family, espe
cially with your honored and now desolate mother; but I know
from recent experience, how vain are words to express emotions,
and how utterly useless are phrases of condolence in allaying
grief of heart. There is but one Physician who can heal heart
wounds. He is as near to you and yours as to me; and I doubt
not you enjoy His refreshing cordials. You know that God has
been pleased to call home our youngest child, a bright and beau
tiful, and most promising boy of almost three years. Many a
cherished hope of ours has thus been crushed forever! But we
know Who gave, and Who has taken away; we know that our
bud of earthly promise blooms now in the Paradise of God.
Ebbie has learned already, in the infant school of that better coun
try, more than his father will ever learn on earth. And if I cannot
lament the departure of one who had just crossed the threshold
of time, shall I mourn, shall you mourn, the peaceful exit of
him whose fourscore years had finished his earthly work, and
matured him for the loftier service of the upper sanctuary? I
remember his parting words to our class, (1834) "When next
we meet, we shall be roaming and praising in the better country."
Venerable father! may we be so happy as to realize the hope,
and meet thee, all meet thee, in thine home in heaven.
I shall be happy to hear from you the particulars of your
father's last days, so soon as it may be convenient and agreeable.
I hope, before long, to be able to pay you a visit. Till then,
accept the assurance of unabated and unalterable affection
from
Your old friend,
Thomas E. Thomas.
67
Ill
FROM REV. HUGH S. FULLERTON.
The Deliverance of the Assembly of 18J/5 on Slaveholding. "Why
/ can't stand it"
South Salem, <X July 22, 1845.
The report of our Assembly is unutterably abominable. The
more I examine it, the more offensive it seems to me. In accord
ance with a resolution of our session, I commenced a review of
it with the design of forwarding it to your Magazine for publi
cation. The review is written and has been adopted by
session ; but it is too long for you, unless broken up into several
numbers; and it has been delayed so long by my sickness that
we have concluded to print it at Greenfield. As soon as it is
done, I will send you a copy. It is the request of the session
that you would publish it; but this matter, of course, we wish
to be left to your discretion. Perhaps you will think best to
insert parts of it. But my impression is that, since you have
taken up the matter, you had better write on in your own way.
Woodrow don't like the report of the Assembly. It is an
apology for slaveholding. It must indeed be a nauseous dose
when his pro-slavery stomach can't bear it. Rev. S. Brown of
Zanesville, preached a sermon a few Sabbaths ago, in defense
of the report. A friend, whose statements are fully to be relied
on, heard him. He said over and over that if the relation was
from hell, the church had no right to interfere with it, for it
was allowed in the church of its King and Head. He made a
new application of one of the Assembly's principles, viz : we are
bound by a covenant engagement not to turn out slaveholders.
It was this. Even the state governments have no right to abolish
slavery. It is a domestic institution. The governments were
formed on the conceded principle that they had no right to inter
fere with domestic arrangements. To abolish slavery would be
to violate their compacts with every slaveholder! If the prin
ciple is correct, his reasoning is good. What sinners those states
are which have abolished slavery.
I feel as you do on the subject of secession. I have always
opposed it strongly. But if the church, either by her action, or
inaction, sanctions the Assembly's doctrines, why why why I
can't stand it. But let us not be in too great haste. Let us do
68
all we can to correct the sentiment and action of the church. A
faithful and patient advocacy of our principles will at least give
us friends, and extend our ranks if we have to go. I love our
church. It is like death to part with her. But if she has taken
her final stand on this subject, I can say a the bitterness of death
is past."
Have you read Father Rice's essay called "Slavery Incon
sistent with Justice and Good Policy?" If not, you will find it
in Rice's memoirs, by Dr. Bishop. I do wish we could republish
it. His name is a host. And it would show that the abolition
ism of 1792 was much like that of 1845.
Rev. Dr. Hugh 8. Fullerton; his life; education; service; chil
dren. Founded Salem Academy, one of the 'best in the
State. Long at Salem, 0. What he built up there. His
life-long friendship for Dr. Thomas. His anti-slavery activ
ity. Dies when his five sons were in uniform.
NOTE. Rev. Hugh S. Fullerton, D. D., of Scotch-Irish de
scent, and the second of eleven children of Thomas and Eliza
beth (Stewart) Fullerton, was born near Greencastle, Pa., in
1805. In 1815 the family removed to Fayette County, Ohio;
where Hugh S. grew up in the severe labor of farm life. Having
joined the Presbyterian Church at Bloomington, then under the
pastoral care of Rev. Wm. Dickey, he was taken under the care
of the Chillicothe Presbytery in preparing for the ministry;
attended a year at Ohio University ; and then began his theolog
ical studies under Dr. Samuel Crothers at Greenfield, Ohio. His
first pastorate was Union Church, four miles from Chillicothe;
and while there he was married to Dorothy B., daughter of Rev.
Wm. Boies. In 1832, he removed to Chillicothe; and, at the age
of twenty-seven, "threw himself with ardor into the anti-slavery
movement, then just beginning throughout the country." This
region was largely settled by families from Virginia and Ken
tucky, and among them were large numbers of emancipated
slaves. They had no schools and scarcely any religious teaching.
Mr. Fullerton obtained for them as teacher, a young lady from
Northern Ohio, of cultivated mind and high social position.
When her mission was known, it was impossible to get her a
place to board. Mr. Fullerton then took her into his own house
hold. The ladies of his church and neighborhood took offense,
and sent a committee to "remonstrate against his harboring a
nigger school-teacher!"
In 1838, Rev. Mr. F. accepted a call to the Salem Church,
Ross County, Ohio, lately vacated by Rev. Jas. Dickey, after a
pastorate of nearly thirty years; and here, and until his death,
he spent twenty-six years of a laborious life. About 500 persons
were added to this church during his ministry. A large and
69
commodious place of worship was erected. Mr. Fullerton found
ed the Salem Academy, one of the best institutions of its kind
in the State. "It was a vine of his own planting, and to him it
was a great delight when he saw fruit ripening upon it, or when
the odor of its bloom filled the neighborhood with fragrance."
More than forty young men, studying for the ministry, were
under his care as their pastor and teacher.
Dr. Fullerton was the father of six children. Artemas T.
supplies his father's vacant pulpit; George H., educated at
Salem Academy, Miami University and Princteon Seminary, was
Chaplain of the 1st Ohio Infantry, which went from Dayton;
has been pastor at Lancaster, Lane Seminary, Springfield, 111.,
and is now at Springfield, O. ; another son, Thomas, was Chap
lain of the 17th Ohio Infantry, has been pastor at .Walnut Hills,
O., Professor of Rhetoric in Wooster University; pastor at Erie,
Pa., and is now at Georgetown, D. C. The younger sons, Hugh
S., and Erskine B., were officers in the army.
Among the good fortunes of Dr. Fullerton was the privilege
of remaining long in one spot. The energy and activities which
Dr. Thomas scattered at Hamilton, at Hanover, in the cause
of the Seminaries, at Dayton, and at last at Lane Seminary,
Hugh S. Fullerton concentrated at one place; and they made a
household and influence known and notable. Rev. Dr. Gal-
breath has described a Christmas dinner there, "when for some
time they enjoyed, by way of anticipation, the great bird which
the head of the house had skillfully fed and fattened, parading
about with bearded breast and feathers glittering in the sun
light; with metallic shades of black, and dark green, and deep,
golden bronze, and head hooded with scarlet." When Dr. Ful
lerton, on Christmas Eve, going out at the head of a little proces
sion of boys, took an axe and took its head off, his tender sensi
bilities were aroused, and he exclaimed, "Poor fellow; we have
treated you badly!" "I don't know," replied Tom; "at least, in
his death he has had the benefit of the clergy/'
Rev. George H. Fullerton has written : "Dr. Thomas was my
father's friend, and I was taught as a little boy in my home at
South Salem, to reverence him. The two men sympathized
deeply in their anti-slavery sentiments; and I remember how my
father, returning from Synod or General Assembly, would tell
us with flashing eye of eloquence of Dr. T. while pleading for
the slave, or confronting the representatives of the slave power."
The two men were much alike: they probably never differed
on anything, after a few moments for consultation. To meet
Dr. Fullerton, but casually, was always, to my father, a renewal
of inspiration. Together they went to the General Assembly at
Philadelphia, in 1846, determined to reverse the notorious act
of the preceding year, and wholly failed. But they did procure
the adoption of this resolution :
70
"Resolved, that in the judgment of this House, the action of the
General Assembly of 1845 was not intended to deny or rescind the testi
mony often offered by the General Assemblies previous to that date."
(NOTE. The act of 1818 against slavery was reported by Dr. Ashbel
Green, Dr. George A. Baxter, and Rev. Dyer Burgess who was from
Miami Presbytery. The act of 1845 bears the impress of tire hand of
Dr. Chas. Hodge, although reported by Dr. N. L. Rice. Against 168
yeas in its favor were recorded thirteen nays, who were : Stephen Bliss,
Jno. C. Eastman, Adam B. Gilliland, James McKean, A. S. MacMaster,
Varnum Noyes, James Robertson and Jno. D. Whethane, Ministers; and
Archibald Barton, Hugh Gaston, Samuel E. Hibben, Ezekiel Miller and
Matthias C. Williams, Elders. The resolution stated above as obtained
in 1846 was of the first importance, in that it permitted men like Dr.
Fullerton to remain in the church, and in fact prevented a disruption
on the slavery question.)
Dr. Hugh 8. Fullerton was not permitted to see the end of
the great anti-slavery conflict in which he had long born so
efficient and honorable part. While all his sons wgre in uniform,
he passed away on August 17, 1862.
FROM REV. WILLIAM DICKEY.
Slavery in Tennessee.
Bloomingburgh, Ohio, July 23, 1845.
Has the anti-slavery cause injured the condition of the slaves?
Surely not. In my late journey through Kentucky and Tennessee, I did
not see one dirty, ragged negro. The squads of little negroes which I
used to see, naked as the pigs and calves with which they gamboled in
the shade of the same grove, were now clad like human beings in shirt
and pants or slips, and many of them had straw hats, such as my own
little boys put on : nor did I see as formerly, boys and girls waiting at
the table, in a state of stark nudity.
I was happy to acknowledge that a great change had taken place
since I was conversant about Nashville fifty-five years ago, when negroes
were naked and ignorant. I said I was pleased to see so much attention
paid to their bodies and their minds; and I wished that the people of
Tennessee might go far ahead of the people of Ohio in good offices to the
negro. God speed you, dear friends, in this work. But, said I. brethren
where does all this come from? Where is the root of these efforts to im
prove the condition of the slaves? Will you find it in the South? Never,
no never! Well, we will have to go North yes, three hunderd and sixty
miles north, across the big river, we will find the occasion of these
noble efforts. It will be found in that despised association called the
Anti-Slavery Society. That soceity had made some shocking disclosures
respecting the degradation of the slaves in the South, and you have
determined that they shall not all be true much longer. And this thing
is not to stop here : these people will read on, and find, at length, that
they are men. And what then? And what then?
Yours in the best of bonds,
Wm. Dickey.
Rev. Dr. Wm. Dickey; his life; sweetness of character.
NOTE. Rev. William Dickey, or Father Dickey, as he was
commonly known, was the son of Robert and Margaret (Hill-
71
house) Dickey, and was born in South Carolina, whence, when
a child, his father's family were compelled to flee before Corn-
wallis's army, which despoiled his grandfather's farm. Soon
after, his father emigrated to Southern Kentucky, where William
grew up, and passed his first seventeen years as a Presbyterian
minister. He removed to Fayette County, Ohio, and in 1817
organized the Presbyterian Church at Bloomingburg, over which
he remained as pastor for the next forty years. His, first wife
was Rebecca Boss from Nashville, Tenn., his second wife was
Ellen Ghormly, of Greenfield, Ohio, and he was the father
of fourteen children. One son, Rice, died at Miami University
while preparing for the ministry. He was a brother-in-law of
Dr. Samuel Crothers, and a half-brother of Rev. Dr. James H.
Dickey. He was buried on his 83rd birth-day, December 6, 1857.
Dr. Crothers said "he never knew any other man of whom
so many anecdotes would be remembered. He went to the Gen
eral Assembly *at Philadelphia, in a suit of homespun ; and being
invited to preach to a large city congregation was stopped at the
pulpit entrance by the sexton, who said, 'Only ministers are
allowed to go up there !' "
His sermons were peculiar ; but at times would burn and
flame up into almost inspired speech. Dr. Galbraith writes:
"He was a modest man, easily touched, of most tender sensibili
ties. It was not, however, always safe to presume too much on
his forbearance. When he was old and feeble, he preached once
in a church that had a choir in the gallery, that sang with art
and skill, and was accompanied or led by instruments of music.
He announced and read a long hymn for the first one, and the
choir took the liberty of singing only a part of it. For the second
hymn, he chose one that had but two verses, of four lines each;
deliberately and reverently he read it, and then lifted that great
face and turned his innocent eyes up toward the choir, and with
voice soft as velvet, said : 'The choir will please sing all of this/ "
Like Gilliland, at Red Oak; and Rankin, at Ripley; and
Crothers, at Greenfield; and Fullerton, at Salem, and Steele, at
Hillsboro, William Dickey made his own home, and congregation
and community; and to them and for them he spoke as he
pleased; and like each of these men he was an early and staunch
pillar of Presbyterian Abolitionism. A. A. T.
FROM REV. DR. SAMUEL CROTHERS.
The Assembly of 1845 on Slavery.
I received last week yours of the 6th instant. I was anxiously
looking for it; and I have so many things to say in reply that I
scarcely know where to begin. As regards contribution for Magazine,
it is probable that most of the brethren, like myself, were not aware that
72
the editor desired them. After the appearanc of the forthcoming number,
I shall endeavor to furnish something on the compromising spirit of
slaveholding Christianity as exhibited in the Assembly's decision. I was
surprised by that decision. But I do rejoice they have come out honestly
with their principles. Everybody now knows where they stand ; and I
should as soon expect a community of black-legs to maintain a respectable
standing during the milleniuin as an ecclesiastical body to flourish after
such a shameful avowal of proslavery principles, under the light that is
now shining around them.
My own opinion decidedly is that we, in this region, will be better
off by sending no further commissioners to the General Assembly. At
the same time, perhaps your Presbytery ought to pursue the course that
you suggest. Perhaps diversity of sentiment and position in this matter
will have a better influence than entire unanimity.
Fullerton writes well. If you suggest it to him, he will contribute
something to the Magazine worth reading.
TO ADAMS JEWETT, M. D.
Will lecture in Dayton, on the "Biblical View of Slavery."
Rossville, 20 August, 1845.
As to your proposal to visit Dayton and deliver a lecture or
two on the Biblical View of Slavery, it would highly gratify
me to be able to comply with your wishes. I shall address a
convention at Ripley on the 26th and 27th. On the 30th, I
shall probably be at Xenia; though I am not yet informed of the
time for their anniversary of the County Society. After that, I
shall be able, should nothing unforseen prevent, to find leisure
for spending a few days at Dayton.
FROM REV. HUGH S. FULLERTON, D. D.
Going to the Assembly in Philadelphia.
Near Greenfield, O., December 11, 1845.
Dear Brother: I hoped to meet you at Synod, but could
not leave home at the time of the meeting. I am glad to hear
that you have had a pleasant session; and to find that you feel
encouraged. I try hard to feel so myself, and sometimes succeed
for a little while; but alas! the very next wave goes over me.
If our brethren who oppose us on the slave question would have
the magnanimity to acknowledge the pro-slaveryism of the As
sembly's report, I would think we had grounds of hope. But
when I see them attempting to patch up its filthy rags, and
sprinkle sweet odors its stench, smelling rank to heaven, I feel
cast down. But after all there is one cheering fact. They are
evidently ashamed of its plain meaning. And yet, I almost de
spair of the next Assembly's doing anything to correct the pro
ceedings of the last. The slaveholders feel that they have
achieved a triumph, and they know how to profit by it. I have
conversed with two men who have been in different slave states
73
since the meeting of the Assembly ; they both assure me that the
thing pleases slaveholders extremely well. And from all I can
learn from the South, I believe the report is understood there just
as abolitionists in the North have understood it, and that it was
intended by many members of the Assembly to be a repeal of our
former testimonies against slavery. Perhaps I look on the dark
side, and may be mistaken. Time will determine.
If I understand Rice & Co., they have changed their ground.
All they defend now is simply the legal relation, and that only
until it can be destroyed with safety to the slave. This I believe
to be the ground that will hereafter be taken pretty generally at
the North. But my fear is that they are taking* it merely to
avoid odium and the force of our arguments, and not with the
view of taking any efficient action for the purpose of purging the
church of slavery by the exercise of discipline upon those who
"persist in maintaining and justifying it."
I am glad to hear that you expect to be sent to the next
Assembly. I have been nominated as the delegate from our
Presbytery. I look forward to the meeting with great anxiety.
If the Assembly, either by action or inaction, should ratify the
proceedings of the last, our churches will go.
Truly your brother,
Hugh S. FuUerton.
Who controlled Assembly of '^5 on its Slavery Deliverance?
NOTE. Rev. Dr. J. H. Thornwell of South Carolina, a dele
gate to this assembly, wrote to his wife :
Cincinnati, May 19. 1845.
"The question of slavery has been before the house, and referred
to a special committee of seven. Though not a member of the committee,
I have been consulted on the subject, and have drawn up a paper, which
I think the committee and the Assembly will substantially adopt; and
if they do, abolitionism will be killed in the Presbyterian Church, at
least for the present. I have no doubts but that the Assembly, by a very
large majority, will declare slavery not to be sinful; will assert that it
is sanctioned by the Word of God; that it is purely a civil relation, with
which the church, as such, has no right to interfere; and that abolition
ism is essentially wicked, disorganizing and ruinous. I feel perfectly
satisfied that this is the stand which the Assembly will take. The
southern members have invited discussion, and they will triumphantly
gain the day. It will be a great matter to put the agitations on slavery
at rest, and to save the church from dismemberment and schism ; and
particularly to do it here, in the stronghold of abolitionism."
"P. S. The committee did not adopt my report fully on slavery, but
will bring in one that takes nearly the same position ; one which vindi
cates the South, and will put the question at rest." *
* Life of Thornwell, by Palmer, page 286.
74
FROM HON. JOHN WOODS, AUDITOR OF OHIO.
One effect of Dr. Junkin's argument. Who John Woods of
Hamilton was.
Columbus, October 18, 1845.
My dear Sir: I have received and glanced over the six numbers of
your magazine. The mechanical work is not well executed. This always
detracts from the pleasure of reading a book.
I trust that you will go on your way prospering. There is a great
necessity for waking up the churches upon the subject of slavery. I
confess I am astonished at the death-like stupor which has come over
Christians on this subject, especially the ministers of the gospel of light
and liberty. The doctrine and preaching of such men as Junkin and
Rice will do more to spread, to sow broad-cast, to give root and strength
to bold infidelity and a disbelief in the Word of God than all the argu
ments that ever were advanced in the name of infidelity by her avowed
disciples.
Does not every man know in this intelligent age, it is not necessary
to argue the subject, there is a monitor in his breast which makes him
feel that slavery is a monstrous evil ; that the system which countenances,
permits, tolerates it, use what soft word you will, is false, and at war
with moral truth and natural right. If the church does not see and feel
this, the world will. If the Bible does not condemn this system, the
Bible is not true and does not contain a pure and holy law given to man
by his Creator. This will be the judgment of those who see and know
and feel the degrading, corrupting influences of the system. Who has
read Junkin's arguments, and such as his, to prove that the Bible
"tolerates" slavery, that did not feel the whole force and weight of their
arguments if force and weight they had to bear directly against the
Bible and Christianity.
You cannot convince men that slavery is right ; there is too much
moral light in the world for that; but you may succeed in making many
doubt whether the Bible itself is true. And this is the work which
these ministers of the gospel are performing. This truth is laid upon
the human heart by the impress of Heaven, that he who holds his fel
low-man as a slave is guilty of a wrong; and he who attempts to falsify
this truth by an appeal to the Bible, attempts to prove that the Bible
is not the Word of God.
If the church, all the true churches, had stood united upon the
right side, the moral force thus retained would have been great. But her
voice is no longer heard. She has been disarmed, and her valiant men,
many of them, have been taken captive.
NOTE. Hon. John Woods was born in Pennsylvania in 1794,
and was of Scotch-Irish stock. He came, when a child, with his
parents to Warren County, Ohio; and as a practicing lawyer,
throughout his life, he lived and died at Hamilton, Ohio. He was
in Congress from 1825 to 1829; then edited and published "The
Hamilton Intelligencer:" from 1845 to 1851 he was Auditor of
State, and is said to have left 'an indelible mark on the policy
and history of Ohio/ He was a man of intense and restless
energy: he died in 1855, aged 61.
FROM REV. R. H. BISHOP, D. D.
Thinks the Lord is kind to him.
Pleasant Hill, January 11, 1&46.
My dear Friend: I consider it my duty and privilege to say to you
75
that the Lord is exceedingly kind to me. Our new enterprise has suc
ceeded thus far well, and is in everything as promising as could have
been desired, or at least expected.
As to myself, I have a Bible recitation every day in which I get some
new views of Scripture history and Scripture doctrine almost daily. The
young men also are generally attentive and appear contented. And indeed I
never, in any former period of my life, have been connected with as
many promising young men as now are in attendance here.
I hope you continue to remember us in your best devotional hours.
The communion and influence of saints can in this way be enjoyed to
any extent; can be carried all round the globe, and into every class
of society.
I hope the Lord will continue also to direct and support and pros
per you in every portion of the great and good work in which you are
engaged. The time to favor Zion, even the set time is certainly near at
hand : our King is preparing His instrument, His great conquering army ;
and happy will the young man be, or that man in middle life, who shall
rightly understand the nature of that warfare, and the right use of the
proper means which must be and which shall be used.
I was pleased to see your name on the sy nodical committee respect
ing the proposed college. I hope you will not be an inactive or inefficient
member of that committee. Whatever may be the final conclusion, the
whole subject ought now to be fully and openly, for some months, atten
tively considered. I hope you will be able also to make your arrange
ments so as to be with us here, a few days, at the close of our session.
Sincerely yours,
R. H. Bishop.
FROM REV. HUGH S. FULLERTON.
A new religious paper needed.
South Salem, Ohio, March 1, 1847.
I am very glad to find from your letter that the idea of a
new paper has not been abandoned. I was afraid that Rice and
Wilson would make the Presbyterian of the West so strong that
it would be vain to attempt the starting of another paper in our
region. Two or three numbers that fell into my hands last week,
allayed this fear. I find that it is a dry concern ; and that it
holds on in its old course. I am much pleased with your views
of what our paper ought to be. Ever since our meeting of Synod
in Springfield, in the Fall of '41, I have insisted on it that we
abolitionists have done our cause an injury by confining the dis
cussion of the slave question to one single point the sinfulness
of the relation itself. I feel more than ever convinced that on
this point we are right; that William Pitt spake nothing but the
truth when he said "slavery is incurable injustice." At the same
time, I believe with Chalmers that there are many other points
from which slavery may be successfully and triumphantly at
tacked. And I am persuaded that if we could bring to bear upon
the public mind fact and principles apart from the truth that
the relation is essentially sinful, slavery might be overthrown;
or, at least, that the mind might be prepared for the ultimate re
ception of this doctrine. Paul fed Christians at Corinth
76
with milk and not with meat because they were not able to bear
it, being babes. We have taken a different course. Although
called on to administer to the wants of a community of babes,
as far as this question is concerned, we have discarded to a great
degree, the use of milk. We have placed before them the whole
tub full of meat, and have required them to eat it at once or else
to suffer themselves to be denounced as the enemies of that which
is good. Thus we have been neither as wise as serpents nor as
"harmless" as a dove. By this I do not mean to say that the
essential sinfulness of slavery should be kept out of view in any
paper we may conduct; but what I mean to say is this, while
slavery should not be the prominent thing in a religious paper,
the sinfulness of the thing itself should not be the exclusive,
or even prominent topic in our discussion of this question. But,
brother, I desire such a paper as you propose, not only for the
sake of the anti-abolitionists, but also for the abolitionists them
selves. The most of them have become disgusted with our relig
ious papers, and have ceased taking them. The consequence is
that they read no papers but those devoted exclusively to the
slave question. This is very unfavorable to the development of
Christian character. It unavoidably leads to ultraism on this
one point. This one thing absorbs the mind and heart, to the
exclusion of other things necessary to their usefulness and
growth in grace. If religious papers conducted on proper prin
ciples had been circulated through the religious community,
secession would not have been talked of, much less resorted to,
and we would be spared the pain of witnessing those scenes of
fanaticism and apostacy which have disgraced not only the anti-
slavery cause, but also the cause of our common Christianity.
"My heart breaketh for the longing it hath" for such a
paper as you propose. I verily believe that nothing will be so
well calculated, under God, to save our church from the sin of
slavery, and from the judgments of heaven. Silver and gold have
I none, but such as I have shall be freely given to its support.
Whenever it is thought desirable to make the effort, I will devote
all the time I can possibly spare to the furtherance of the project.
It will meet with much favor in this region. Give my kind
regards to your family.
Truly your brother,
H. S. FULLERTON.
P. S. It seems to me that we should leave no lawful effort untried,
which might redeem the Presbyterian Church from the foul reproach cast
upon it by the last General Assembly. I cannot believe the Presbyterian
Church was organized on a compromise with slaveholders ; nor can I be
lieve that our Lord and his Apostles held fellowship with them. I believe
both were slandered by the last Assembly.
77
Rev. Dr. Jas. H. Dickey, -father of Gen. T. Lyle Dickey of Illinois.
Sketch of his life and anti-slavery service at Ripley, 0.
NOTE. Rev. James H. Dickey, born in Virginia, in 1780, was
a half brother of Rev. Win. Dickey, afterwards long of Blooming-
burgh, O.; and was the son of Robert and Mary Henry Dickey,
who, at the close of the Revolutionary War, removed from South
Carolina to Gerrard Co., Ky.
As he grew to manhood, James H. had meagre opportunities
for education, but was licensed to preach in 1808. He spent some
years travelling as a domestic missionary in Tennessee, Kentucky,
Ohio, and Indiana. He married Mary Depew who lived near
Paris. Ky., and whose sister married Dr. Samuel Crothers, of
Greenfield, O.; and in 1810 became settled as pastor over the
"congregation of Buckskin," afterwards South Salem, Ohio. In
charge of this church and a member of the famous Chillicothe
Presbytery, he remained for the next twenty-six years. In 1837,
he removed to and became pastor of the church at Union Grove,
Putnam Co., Illinois, in the Peoria Presbytery. Here he con
tinued to preach for the next sixteen years. In 1856, when sev
enty-six years old, "as a man goes to sleep," he passed away.
T. Lyle Dickey, of Ottawa, a distinguished officer on the
staff of Gen. Grant, and subsequently Judge of the Supreme
Court of Illinois, was his son : a daughter is the wife of Rev.
Samuel M. Templeton, of Delavan, 111. The late Jno. M. Dickey,
of Indiana, was his cousin ; Judge Alfred S. Dickey, of South
Salem, O., and Rev. Dr. Claudius B. H. Martin, nephews.
Born a southerner, and reared in a slave state, James H.
Dickey preached against slavery while yet in Kentucky ; set free
the slaves who fell to himself and his wife by inheritance, and
was one of the earliest, most influential, and active of Presby
terian Ohio abolitionists; indeed, as an anti-slavery man, he was
known throughout the country. No man did more in the early
organization of abolition sentiment. In the contest that arose
in the church over the biblical sanction of slavery, he was fore
most in the field. One of the curious books of abolition literature
is "A Review of a Summary of Biblical Antiquities, compiled
for the use of Sabbath School Teachers, by Jas. H. Dickey, Pastor
of the Church at Salem. Ripley. Published by the Abolition
Society of Paint Valley, 1834." I quote the following from its
pages. A. A. T.
"That slavery is an evil grievous to be borne, is everywhere allowed.
That to hold a fellow creature in bondage is cruel and unjust, is generally
admitted. And yet I know of no sin so generally pleaded for, and by
such able advocates. The philosopher, the moralist, the politician, the
historian, the archaeologist, the commentator, the theologian, the humble
writer for the Sabbath school, all, all are laid under contribution to
furnish something to the slaveholder to enable him to parry the thrusts
of conscience, and evade the claims of right. One discovers that right
78
and wrong has nothing to do with settling the order of society, and
establishing the relations of life ; but only with duties pertaining to
relations previously established. Another has guessed that claims
founded on usurpation and injustice, become good and valid only by
being long persisted in. A third has found out that the Patriarchs and
especially Abraham, the friend of God, were slaveholders. And they
were very good men. A fourth has found out that God, in the law which
he gave to Moses, permitted the Jews to put away their wives ; a thing
that was wrong; because of the hardness of their hearts. And hence
assuredly gather that the good Lord will grant slaveholders a little
indulgence ; and permit them, because their hearts also are hard to
hold their slaves and live on the gains of oppression. A fifth class prove
from the very silence of Christ and his Apostles, that slaveholding,
though a sin, and manifestly contrary to the spirit of the Gospel, is
nevertheless a privileged sin, which must not be reproved unless it is
done in general terms ; and that very prudently, and so as not to disturb
the conscience of anyone. There is not another sin in all the black
catalogue of transgressions which has so many and so able advocates."
FROM REV. JOHN M. STEVENSON, D. D.
Difficulties of a new paper.
Cincinnati, March 31, 1847.
I need not say to you that I am deeply interested in the project of
a new paper ; although I have had little opportunity to show that interest.
It has scarcely been out of my mind a half day since I saw you ; and,
among some encouraging thoughts, many doubts and difficulties have
obtruded themselves. Let me state some of them, with the hope that it
will only tend to start us securely when we do get under way.
1st. Of that mad dog cry "Abolition". Now my dear brother, I
know you won't judge me for sympathizing in it; but I know of its
existence, too sadly ubiquitous. Your prominent and successful conflict
with Dr. Junkin has made your name, may I say it without flattery,
widely known. And yet there are some things in said "Review", and
in your written and spoken sentiments since ; especially the transactions
of a Convention at Pittsburg last Spring, that can be, and will be
brought out against you and the paper, if you stand as the editor in the
outset. Don't you think so? If aye, what can be done to avoid the
difficulty?
NOTE. Rev. John M. Stevenson, D. D., was born in 1812;
attended Miami University in 1832, and was graduated at Jef
ferson College in 1836. He attended Lane Seminary and was a
tutor in Kenyon College ; and, in 1841, was professor of Greek in
Ohio University. In 1841, he became pastor of the Presbyterian
Church at Troy, Ohio; and then was general agent in the west
for the American Tract Society. In 1849, he became pastor of
the Presbyterian Church in New Albany, Ind., whence he was
called to be Secretary of the Tract Society in New York City,
which position he has filled for thirty-four years, and in which
city he still resides. Of his children, a daughter, Kosa, is the
wife of President Patton of Princeton College.
During the period covered by this correspondence, and more
especially from 1840 to 1860, few men were more actively useful.
79
or, indeed, influential in the Presbyterian Church in the West
than John M. Stevenson. Always a firm and outspoken anti-
slavery man, he had a practical business sagacity, which his
friends, Drs. MacMaster and Thomas, greatly needed in the tasks
they undertook, and which was always recognized among the
trustees of Miami University, of Hanover College and of New
Albany Theological Seminary. He deserves an honored place
among Ohio Presbyterian Abolitionists. A. A. T.
FROM REV. D. K. MCDONALD, EDITOR OF THE PRESBYTERIAN
OF THE WEST.
Cannot discuss slavery in Ms paper. Abolitionists "cannot ride
into society in his most genteel company".
Cincinnati, May 5, 1846.
Bro. Thomas :
I received your letter of the 28th April, making some inquiries, in
a confidential way, as to my views of the necessity and propriety of
discussing the subject of slavery in the religious papers of our church ;
and whether I thought the Presbyterian of the West could be pur
chased for that object.
My opinion is that our religious newspapers act wisely in leaving
the subject of slavery to be discussed in other ways, and through other
mediums. This being my view, I would of course oppose the sale of
this paper for the purpose of making it a public combatant on the sub
ject of slavery in our church; and thus turn it from its original and
present design of being a peaceful and useful messenger to our people,
without embroiling them in continual strife with each other. I sincerely
hope that the great body of those in our church who long to see our Zion
arise and shine, and the cause of God abundantly prospering among us,
desire to see the paper move forward in neutral, quiet, wise course on
this subject which it has hitherto pursued, without entering into the
merits of the question pro or con. If the parties to either side of this
question wish to discuss it through the public prints, the way is open to
them to establish periodicals for that purpose, to advocate and extend
their peculiar views. Surely a paper established and sustained upon
known principles, will not turn aside from those principles to take up the
hobby of every individual that might wish to ride into society in the
most genteel company, to agitate, distract and divide. * * *
If you have special messages to the people; if you wish to enlighten
them with your peculiar views, you must find some other messenger
than the Presbyterian of the West.
Who most genteel and influential Presbyterian company urns
in Cincinnati in 1846. Rev. Josh L. Wilson; his son Rev.
Dr. Saml. R. Wilson et al. Sketch of their lives and influ
ence. One man's protest. Who was hef
NOTE. The Presbyterian paper in Cincinnati was now under
the influence of Dr. J. L. Wilson and his son. Rev. Joshua L.
Wilson, D. D., was born in Bedford County, Va., in 1774. His
father, a physician, dying when the son was four years old, his
mother removed to Kentucky, where, until he was twenty-two
80
years old, he received only such education as she herself could
give him. He then studied under Rev. James Vance, in whose
school near Louisville he also taught. He became pastor of the
church at Bardstown, Ky., and in 1808, removed to Cincinnati,
where he became and remained for the next thirty-eight years,
pastor of the First Presbyterian Church. Dr. Wilson was a man
often likened to Andrew Jackson; of intense character; marked
ability and a great controversialist. In 1835, he led the prose
cution of Rev. Dr. Lyman Beecher, for heresy; and he was the
most active minister in the West in forcing the disruption of the
Presbyterian Church, which took place in 1838. He took a
prominent part in public affairs, and published many volumes of
sermons and addresses, chiefly controversial. One of his sons,
the Rev. Dr. Sam'l R. Wilson, followed his father in the pastorate
of the First Church in Cincinnati; was perhaps of even more
ability, activity, and influence in the Presbyterian organization
than his father, and was probably the most decided pro-slavery
man in that church in the North, if he may fairly be said to have
been of the North. Although the anti-slavery cause had not made
much headway until Dr. Joshua L. Wilson had passed the prime
of his life and activity, he was for nearly forty years, within the
Presbyterian Church, a stout champion of the cause of American
slavery, and on free soil. He always preached biblical sanction
for human slavery as it existed in this country. We quote from
a discourse delivered in Cincinnati in 1839, on "Relation and
Duties of Servants and Masters" :
I
NOTE. To the discourse of Dr. Joshua L. Wilson I shall take
the responsibility of giving this title
PRESBYTERIANISM IN ITS DEGRADATION
"After the destruction of the old world and the release of
Noah and his family from the ark, we have a short, but mournful
account of a transaction which has left a blot upon the character
of the patriarch and stampt upon a portion of his posterity the
seal of degradation. * * * * Noah became a husbandman, plant
ed a vineyard, and in process of time became intoxicated, by
drinking wine. Ham, one of his sons, the father of Canaan, wick
edly exposed his father's shame to his brethren, Shem and Jap
heth. They, with filial affection and respect, in the most delicate
manner, protected their venerable parent from further mockery,
and administered a merited rebuke to their depraved brother.
But God who saw the end from the beginning; who saw that this
was only the prelude to a course of wickedness in the family of
Ham ; who claims the right of punishing sin in whatever way he
will; who visits the iniquities of the fathers upon the children
81
down to the generations of them that hate him; determined to
punish the descendants of Ham, under his providential govern
ment, by making them servants to their brethren. Accordingly
he inspired Noah to pronounce the curse of servitude, not upon
Ham personally, but upon his posterity. * * * Wherever this
curse fell, and whenever the prophecy was fulfilled, then and
there, under the providential government of God, was the rela
tion between servants and masters formed. If men can forfeit
their lives by sin, they can also forfeit their liberties, and God
may also punish them by war, or famine, or pestilence, or fire
from heaven, or servitude, as 'seemeth good in his sight.' This
truth can only be denied by gross infidelity."
In response to such doctrine, and this sermon, one of his
congregation (NOTE. Who was he?) published the following:
"To the Rev. Joshua L. Wilson, Senior pastor, with the session and
membership of the First Presbyterian Church, Cincinnati.
"Brethren : As I have lately taken my letter and withdrawn from
your fellowship, I feel anxious to give yourselves and the public my
reasons for a step so unusual in one of my advanced age and fixed habits.
"I have lived in Cincinnati twenty-five years, fourteen of which
I have been a member of the Presbyterian Church. I thought we all
were opposed to slavery. I did not dream that the church was doing
anything to encourage slaveholders, or to uphold their system. If there
is a sin on earth, it is making innocent men slaves or keeping them so.
Now with the above sentiments, I cannot continue in the First Presby
terian Church, for the following among other reasons, viz :
"1st. Your communion is open to all slaveholders who are members
of Presbyterian churches south of the Ohio.
"2nd. My second reason for withdrawing from your communion is,
besides fellowshiping with slaveholders, it gives slavery itself the
strongest support, viz, a silent support.
"3rd. A third reason for my withdrawal is, that your pastor openly
defends slaveholding, from the sacred desk, while he pretends to regard
the system as evil.
"4th. The last reason I would mention for my withdrawal is, that
I honestly believe your church, as now conducted, tends more to support
sin in general, than to destroy it. When a church fellowships the greatest
and worst sins of the land, can it effectually oppose the less? And while
you uphold slaveholding, you can make no thinking man believe you
sincere in opposing any sin whatever.
"The truth is, such a church has lost its hold on the consciences of
reflecting men, and they frequent it out of habit, fashion, or some motive
equally selfish." A. A. T.
FROM ROBERT MCGREW, PUBLISHERS OF THE PRESBYTERIAN
OF THE WEST.
Free speech may ~buy expression, if it has the money.
Cincinnati, Sept. 3, 1846.
DEAB SIB:
The first year of the Presbyterian of the West will terminate on
the 18th inst., and the probability is that my sons, who are now the pub
lishers, may cease to publish it any longer under the present arrangement.
They cannot afford to pay such a salary to the Editor, and they are
82
free to dispose of it as they can. Now I should like to know what could
be done, in your opinion, with the property, by opening its columns to
a free and full discussion of the slavery question, and keep it as an
Old School Presbyterian paper. The subscription list is about 2400.
Respectfully,
Robert McGrew.
TO HIS WIFE.
The Assembly of '^6. Dr. Thomas visits Dr. Bishop at "Farmer's
College". Finds him before his students., at his best.
Philadelphia, 2d June, 184G.
Dearest One:
The subject of slavery came up yesterday on the report of the com
mittee. I had the floor first, and spoke for perhaps an hour. I was
enabled to follow your very kind and good advice, and to speak with
perfect calmness and good temper. The result, as I have been informed
from several quarters, was favorable. Southern men who at first at
tempted (privately )to ridicule my remarks, by degrees became attentive,
and when I closed, admitted that what I said was reasonable and
proper. Several Southern men congratulated me on the moderation of
my speech, and yet I need not say to my dear wife, that I kept back
nothing of my sentiments. I should not have said so much on this sub
ject, and with reference to myself were I not writing to my better half.
The Assembly adjourned this morning. Our sessions have been very
agreeable. Dr. Musgrave of Baltimore and Dr. McFarland of Va., al
though strong anti-abolitionists, parted from me in the kindest way.
Dr. Lindsley, of Nashville, although entirely dissenting from our opinions
in regard to slavery, politely requested Brother Fullerton and myself to
visit the South, and enjoy his hospitality. Dr. Breckenridge of Louis
ville made the same request in the same manner. Dr. Hodge of Prince
ton shook hands with me very affectionately on parting. He is one of the
most modest, gentle, lovely men I ever met with. He blushes like a
young bride when anything complimentary is addressed to him. At the
same time, he is one of the most dignified, talented and learned men of
the Presbyterian, perhaps I might say of the American clergy. I would
that I might possess something of his lovely, amiable, Christian
spirit. I am free to confess that however widely I may differ from him
in opinion in regard to slavery, my prejudices against him personally
have wholly vanished.
In starting for the West, I need not say I set my face in that direc
tion with great reluctance, leaving almost all that is dear to me east
of the Alleghanies. I go this P. M. on the steamboat to Baltimore. A
large party of our delegates to the Assembly, western and southern, take
the same conveyance. Dr. Wm. Breckenridge kindly invited Brother
Fullerton and myself to form a party with him and others, to take a
separate stage at Cumberland, where we leave the railroad, and pass
the mountains to Brownsville. Our party will be a very pleasant one;
consisting of Drs. Wm. L. and Robt. J. Breckenridge; the intended step
daughter of the latter (he is soon to be married, his wife died a year
more or less ago); Dr. J. C. Young and his eldest daughter; a friend
from Baltimore and ourselves. If my own dear wife was in company, I
should be perfectly happy in such society.
On Tuesday morning at four o'clock, we set off for Pleasant
Hill, and had a delightful ride. The air was fresh and balmy ; a
slight rain having fallen the evening before; and the country on
every side, offered a charming sight. Our vegetation now is in
83
the height of its beauty; and the lofty forests, in their summer
dress of variously shaded green, are lovely and magnificent. I
have never seen any forests that would compare with those of
Ohio. I called on Dr. Bishop and attended two of his recitations.
He lectured to one class on originality of character as a qualifi
cation for usefulness; illustrating his general principles by very
numerous examples from the biography of American statesmen;
and concluded with a few rules for the proper perusal of biog
raphy, an employment in which the class is now engaged. The
lecture was truly admirable ; fully equal to any that I heard from
him during my connection with Miami University. The class
were young men with very good, intelligent-looking countenances ;
and they paid the strictest attention. Dr. B's health and spir
its are better now than they have been for several years. I be
lieve I told you that he is residing in the house built for him by
the Alumni, and a very neat, convenient, pleasant one it is.
TO HIS WIFE.
Who fears he does not know how to live when she is away.
Rossville, 17th June, 1846.
Dearest One:
I have just received your kind and refreshing letter, for which I have
been anxiously waiting and inquiring more than a week. * * Although
late, I will at once reply; reading your letter again and answering your
numerous questions as they occur.
First, however, permit me to ask that you date your letters. Your
first letter had "May 1846"; this, "Tuesday Eve. 1846". Now as there
are several Tuesday Eves in 1846, I hardly know to which to assign your
epistle. 1. I sent several copies of the Philadelphia Sun, containing the
proceedings of both Assemblies, which I hope you received. 2. Dr. Hodge
of Princeton, is the author of the "Way of Life". 3. Ministers in the
Presbyterian Church are not required to become members of their own
churches. Their connection is with the Presbytery. Ministers are under
Shepherds; (see 1 Peter 5, 1-4). With what propriety then, can they be
made sheep of their own flock? 4. I lost nothing during my whole journey
except Hitchcock's Geology. My clothes were well done, and uninjured,
while at Philadelphia. (By the way, speaking of your washerwoman, you
should not say "a poor, but worthy woman", etc. Poverty is not incon
sistent with goodness; on the contrary, it is as frequently associated with
that quality as riches, perhaps more frequently. Pardon this correction).
* * 7. I board at my brother's, and am very punctual : I don't
keep them waiting. 8. I don't read books or papers at table: hav'n't done
so for sometime; don't intend to do so again. * * 12. Our yard has been
mowed well and looks very pretty: the little sweet briar in front of your
chamber window has grown up above the window-seat. * *
* * * *
In reply to your 18th question, (surely you justify your Yankee
origin), I may say that your letter was charged single postage, although
doubly precious to me in size and contents.
So far then, my good wife, I have written by way of answer to your
interrogatories. If your letter was helter skelter, what a medley was
mine! * * * *
84
FROM REV. R. H. BISHOP, D. D.
Gary's Academy, August 9, 1848.
My dear friend: Were I to begin life again, and were I to
be engaged in teaching through another thirty or forty years, I
would act, in many things, very differently from the course
which I have often or generally followed.
No general principle is with me more. *lear, than that the
improvement of a young man's mind and the formation of his
character for any department of life do not depend so much on
the length of time devoted to preparatory studies or on the num
ber of subjects to which his attention may be directed, as on the
clearness and accuracy of his conceptions of any one useful
subject.
A young man has got a good education when he has acquired
the command of his own mind, so that he can apply it with ease
to any of the ordinary purposes of human life. And I honestly
believe that one of the great evils of all our schools, from .the
lowest to the highest, is an attempt to teach too many things in
a given time, whether it may be one subject or another.
I apply these facts or principles to our theological semina
ries ; and however useful such seminaries as Princeton and Lane,
etc., etc., may be or may have been, it is my settled conviction
that as efficient ministers may be secured in far less time and
at far less expense of labor.
The outline of my plan is something like the following:
1. To give no encouragement to any young man to study
theology, or to take any course preparatory to the study of theol
ogy, till his character and talents are well known.
2. I take a young man of established piety and who has
gotten a good English education at any age from eighteen to
twenty-five; and if he has made any progress in the study of
Greek or Latin, so much the better; but not an essential pre
requisite, provided he gives evidence of a good, sound mind, and
that he is sincerely and honestly devoted to the service of the
Redeemer: and I would put him under the direction of a compe
tent, working, efficient pastor.
3. Under his supervision, let his first year be chiefly
devoted to Philosophy; and let the grammars of the three lan
guages be his chief study, English, Latin, Greek ; and let him con
tinue this study till he can read with ease the Greek Testament
and any portion of Caesar. When he has thus far advanced,
let him begin his theological course in the regular study of the
history and doctrines and prophecies of the Bible; and let him
write a dissertation on some subject of Bible history every week.
4. At the commencement of his second or third year of
study, as the case may be, let him take some approved system
of theology, say the Westminster Confession or Dick's Theology,
85
and let him study a chapter or lecture every week, and continue
to write dissertations on subjects directly from the Bible.
5. Let him be put under the care of Presbytery at any con
venient stage, and let him be employed all the time of his pre
paratory studies in Sabbath-school or tract distribution and
prayer- meetings, etc., etc., etc., under the direction of his pastor.
Now for the application.
Could you not Commence a course of instruction and super
vision, on a plan of this kind? If so, let me know it as soon as
convenient, and I will furnish you with some two or three men
to begin with. Sincerely yours,
R. H. Bishop.
P. S. My notion is, some two to five pious and active young
men under your direction would be a tolerable addition to the
moral and religious influence of Hamilton, which has hitherto
been for young men a nursery for - . (NOTE. Illegi
ble on the manuscript, but not difficult to be supplied by any res
ident of Hamilton). I think also that your parochial school and
Farmer's College might aid and react on each other. Let a
young man of the right stamp be one year or eighteen months
here, and then two or three years with you ; then eighteen months
here and again one year or eighteen months with you, etc.
NOTE. Dr. Bishop was a great teacher because he had been
well taught; because he had a genius for the business, and
because of the training of a long experience. Sometime, when
Miami justifies herself, she will frescoe her vestibule with part
of the first three paragraphs of this letter. Or she might frame
and hang these sentences in her School of Pedagogy. We can
wait until she does: meanwhile, the printer may set the copy
here.
"Cary's Academy, August 9, 1848.
"Were I to begin my life again, and were I to be engaged in teaching
through another thirty or forty years, I would act, in many things, very
differently from the course which I have often or generally followed.
No general principle is with me more clear, than that the improvement
of a young man's mind and the formation of his character for any depart
ment of life do not depend so much on the number of subjects to which
his attention may be directed, as on the clearness and the accuracy of his
conceptions of any one useful subject.
A young man has got a good education when he has acquired the
command of his own mind, so that he can apply it with ease to any of
the ordinary purposes of human life. And I honestly believe that one of
the great evils of all our schools, from the lowest to the highest, is an
attempt to teach too many things in a given time, whether it may be one
subject or another."
The misnomer of "Farmer's College" was due to the Carys,
not to Dr. Bishop: to him from the time he went there, it was
Cary's Academy.
The teaching of old Dr. Adam in the high school of Edin-
burg was narrow, but the finest in the world to give a student
86
trained capacity to learn other things. The mistake is in sup
posing that at first, by widening a student's studies you
strengthen his mind and widen his interest. The reverse is true,
so at least Dr. Bishop thought, after forty years of teaching.
If Dr. Bishop's words have value, it is because they are wise ; and
practical and needed and of permanent and general application,
in all schools and to every student, in his "preparatory studies"
and in his later technical training.
You laugh at the narrowness of Bishop's ideal of what a
student's ought to be. My father, his pupil, did not so under
stand. While teaching in Franklin and quickly fitting for the
ministry, he lectured there on chemistry with demonstrations,
in church, to large and entertained audiences, who were not
special students. Five years later, Prof. Jno. W. Scott and
he rode often in Southwestern Ohio, botanizing, and my father
taught botany for years. Later yet, Jared M. Stone and he
made a collection of rocks and fossils in Southern Indiana
that attracted curiosity and gratitude of Prof. Henry of the
Smithsonian Institution. Throughout the war, he by voice and
pen, led and held this whole Dayton community to the support
of the war, which to him was a crusade.
Nothing was further from the wishes of these early
teachers of Miami than to have education go on in the groove it
had come to them in. Dr. Bishop listened, and warmly approved
what Dr. MacMaster said when resigning the presidency at
Oxford, on the essentials of professional education. There was
nothing narrow about that, and it is the best written or spoken
word in the literature of Pedagogics.
The wants of an unheard of and urgent industrial develop
ment require our sons to study, not "Dick's Theology," but
Dynamometry and gas engines, do they ? Then let them. Admis
sion to a mechanical engineering course at Cornell now requires
a breadth and degree of preparation measured on one item, by
advanced French and advanced German. Its president called
such students together this year, and regretfully announced that
experience began to convince Cornell's instructors that its vari
ety of studies and high attainment do not consist; and that to
reach such high attainment they must abandon so many avenues
of approach.
If report comes to me correctly, he would now highly
approve the first three paragraphs of the above letter. If those
words were on your vestibule, and he should visit Miami, he
would more likely copy them in his note book; then go home and
tell his students what they were, than try to remember the wide
variety of electives you offer to unmatured minds, a mistake
his university is making already. If those words of Dr. Bishop
have wisdom, they are modestly said, and apply to any student
87
in the obscurity of any remote home in touch with any "Corre
spondence School."
Kindly think if these things be not so, and if they be so, let
us forget the threadbare coat Dr. Bishop wore, and the price of
cornmeal and barley corns which Miami University fed him.
The second half of Dr. Bishop's letter, for it divides itself
in two parts, is not less striking. The writer of the Centennial
memorial, chapter 1, derides President Garfield's favorite and
famed definition of a liberal education, "Mark Hopkins on one
end of a log and student on the other."
President Eliot of Harvard, from the vantage ground of
much experience to qualify him to know, seems to be in favor of
Garfield's view. In an address he said :
"To the making of a gentleman what is necessary? In the first
place natural gifts. * * In other words he is a person of fine bodily and
spiritual qualities, mostly innate. Secondly, he must have thorough ele
mentary education, early access to books, and therefore to great thoughts
and high examples. Thirdly, he must be early brought into contact with
some refined and noble person father, mother, teacher, pastor, employer,
or friend."
In trying to express the same thing, Dr. Bishop in his post
script, uses the better words "a young man of the right stamp."
He would have taken his pen and erased from Eliot's line the
word "Jbodily." "But E. was speaking of the making of a gentle
man." Yes, but it does not take bodily qualities to do that.
Lincoln proved this. In a beautiful biographical tribute to his
dead son, President Eliot writes: "He believed that a loving
God rules the universe, that the path to loving Him lies through
loving and serving men, and that the way to worship Him is to
reverence the earthly beauty, truth, and goodness He has brought
forth." *
Dr. Bishop would have taken his pen and erased the word
"earthly."
Perhaps the latter half of Dr. Bishop's letter was, for a the
ological student not so bad an offer. Only a log, on the one
end the old doctor feeling he had "the arm of the Almighty
about him ;" on the other Dr. Thomas, who would teach him Latin,
Greek, Hebrew and Exegesis. Kindly note the doctor offers no
Y. M. C. A. "technical training in ninety days," with a diploma
at the end. Read again in the postscript of this letter, the "first
year," and "the second and third year" of study, he is to write
and at last to preach, while he is learning and when he has
learned what to say. Please note again, that about them then
were many young men hungry for these technics, who looked up
and were not fed; they had no money, and what Dr. Bishop
proposed, would cost them nothing. A. A. T., May, 1909.
* "Chas. Eliot, Landscape Architect," page 748.
88
TO REV. CHARLES STURDEVANT, D. D.
Would he "disturb the community"?
Rossville, 25th June, 1849.
My dear Brother Sturdevant :
You have no reason to fear wearying me with your epistles.
I know the kind intentions which dictate your letter; although I
must wholly disagree with your conclusions.
"Could I ask a slaveholder to preach for me"? There are
some men more or less connected with slavery whom I should
feel it a privilege to hear; but I fear there are not a few who
might show clean papers, technichally so called, whom I could
neither ask to preach, nor sit to hear. I should be obliged to
judge every case on its merits. If I met with a minister excusa
bly involved, I should seek any ministerial or other association
with him. Secondly. "Would you feel it your duty to discuss
this great and perplexing subject, either in public or in private,
to the disturbance of the community?" You scarcely mean to
ask whether I would discuss the question or preach on it, for
the purpose of disturbing a community; and if you mean to en
quire whether I should discuss it as duty might seem to demand.
without regard to all the clamor on earth or in hell, I answer,
YES. I thank God no subject is so great or perplexing that I
should hesitate to discuss it publicly or privately, whenever in
the providence of God the circumstances around me might re
quire it, without forethought or afterthought, as to the effect the
truth might have in disturbing anybody. I do not mean to say
that I should, under any circumstances feel myself obliged to
preach about slavery merely to show my independence ; that were
folly; but it is my deliberate conviction that the man is un
worthy of the pulpit who would, in any way, or to any extent,
enter into a compromise with public sentiment in reference to
this subject, or tone down his preaching as an ambassador of
God. Pardon me, if I need pardon, for the faithful statement of
my consciencious belief on this subject, which, in my judgment
is a vital one.
DR. ROBERT H. BISHOP TO PROFESSOR JARED M. STONE.
Sees in retrospect and for the first time, "the difficulties with
which he was surrounded the last five years at Oxford".
But feete "the arm of the Almighty has been about him".
"Disappointments often the greatest blessings".
My dear friend : 26 June, 1849.
What I did, or said, or proposed, as to a new organization of
Miami University, was all on the spur of the moment; and, as I
89
know my own heart, I had no personal or private ends to gratify.
I was, however, in that, as on some other occasions, but suffering
by being too full and forward in uttering at once all my thoughts.
If I know myself, no man can feel more deeply for the permanent
prosperity of Miami University than I do ; but I have not wished
to force my views or plans.
One word more. I regret that I was not informed that Dr.
Anderson's name was to be introduced, previous to the meeting of
the Board. I should not in that case have written all that I
have written; yet I hold to my general principle, that the hope of
Miami University must be in her sons.
I never since I left Kentucky, saw and felt the evils of slan
der as I now see and feel them; and I had no adequate concep
tion of the difficulties with which I was surrounded during my
last five years residence in Oxford, till I had been one year in a
new situation. My life has been full of mistakes and blunders;
still I have some considerable evidence that the arm of the Al-
migthy has been about me ; and that some of my disappointments
have been among my greatest mercies. I ought now to be done
with all the plans, in contriving and balancing of different inter
ests and human arrangements, to be ready to depart at any hour's
warning for another world. Sincerely yours,
R. H. BISHOP.
90
IV
TO REV. W. SICKELS, A TRUSTEE OF HANOVER COLLEGE.
The education of Northern ministers in a slave state. What
will follow, if the young men go to Danville.
My Dear Brother Sickels : Hanover College, 21 July, 1854.
I came to the conclusion that I should exchange Hanover
College for New Albany Theological Seminary, very slowly, and
I may say reluctantly. We greatly need a seminary in the free
states of the West : our men are seriously dissatisfied with Prince
ton; many of them are not there, will not go there. I cannot
persuade myself that the Head of the Church would approve our
sending them to the slave state, for that training. I believe that
a greater blow could scarcely be inflicted upon our northern
church. Let southern students, born and reared among the in
fluences of slavery, receive their education at Danville. They
may come out with a cordial abhorrence of slavery. But take
Northern men there to overcome their "prejudices" by familiarity
with the peculiar institution in other words, blunt their sensi
bilities, sear their conscience, erase all recollections of the love
of freedom which a mother's early lessons had taught; and you
prepare them, and send them over our free regions to be the very
stoutest advocates of American slavery. I say again, may God
spare our churches from such a ministry. I have no idea of
making New Albany Seminary an "abolition concern", in the
sense which many good men would attach to that phrase; yet I
would prefer an abolition to a pro-slavery concern, if we must
have either. But if our churches in the North West not only do
not build up an institution where their sons may be trained at
home; but actually throw away $50,000 already secured for it,
and abandon what our fathers have labored on during a quarter
of a century; they do actually recommend their candidates for
the ministry to seek an education at Danville. And I have as
surance that many were prepared to put such an interpretation
upon our action.
FROM REV. W. C. ANDERSON, D. D.
Who as President of Miami Succeeded Dr. MacMaster.
Rev. Dr. Thomas. San Francisco, 5 August, 1856.
Dear Brother: John leaves us this morning to spend another year
with you. If he can be licensed at the close of your next session, and
91
with the necessary preparations, I will be pleased. We need help sadly
in these wide desolations ; and the mining towns and camps present an
interesting field for a young man to practice on ; but he must be able to
preach to some purpose, or it is vain to do anything among them. Such
communities, Brother Thomas, you never saw, and never will see unless
you come to California. Think of a congregation of four hundred to seven
hundred rough looking customers, with long beards and mustaches,
slouched hats and red shirts ; not a dozen females among the lot ; and per-
hapts one-half of the entire number are graduated at some of our best
American Colleges; the other half shrewd, keen, knowing ones: all
critics; all, as they suppose, judges, and in fact judges. The man who
enters such a congregation and supposes that he is addressing a collection
of Welsh and English miners, or of ordinary laboring men, is just as far
up the wrong tree as he can climb without endangering his neck.
I hope that you will be able to make a first class preacher out of my
son. If you do not, please keep him at home, and get him a church in
Ohio or Indiana. We have enough of common men here already, in the
ministry, and w r hen I came I think that there was one more than enough.
TO NATHANIEL FISHER, HIS FATHER-IN-LAW.
Dr. Thomas's work; finances; the completed result of twenty
years labor m the ministry. Review of the question of Semi
nary, and its removal. Names of men co-operating.
New Albany Theolog. Seminary,
Nov. 14, 1856.
My dear Sir:
As relates to my own employment, I am still engaged in the Semi
nary ; in addition to which, since last April, I have been preaching on
the Sabbath to the church at Jeffersonville, about six miles east of us on
the Ohio. I have usually, through the summer, walked up early on
Sabbath morning ; preached at 10 : 30 A. M. ; held a Bible Class at 3 : 30
P. M. ; preached again at night ; and walked home after service Sabbath
night, or before breakfast on Monday. This, together with three hours
of daily teaching in the seminary, and the necessary private study, gives
me full employment; and may justify the inference that I am blessed
with health and strength. The opportunity to preach was a providential
opening unsought, and indeed unexpected; but it came as all blessings do
come, very opportunely. My salary here is twelve hundred dollars, and
is paid slowly but really. This would seem to be enough ; but as I did
not receive from Hanover College all that was due me when I left, I
had some debts which I have since paid out of money received here.
And then, for the past two or three years, provisions of all sorts, (and
indeed all things) have been so high-priced that $1200 have not been
worth more than $600 I received at Hamilton, with former prices of
marketing. Besides this, our family now growing up, and requiring edu
cation, (May is taller than her mother) calls for an increased expendi
ture. It was a kind providence, therefore, which opened the way for
usefulness at Jeffersonville, not at all interfering with my seminary
duties, but adding $500 per year, paid every week, to our income. We
hope and expect, when we leave New Albany, as we probably shall leave
next spring, to be out of debt, here and everywhere. And this freedom
from indebtedness which I have never enjoyed before since I left college,
will be the pecuniary result of twenty years hard labor in the ministry.
I completed my twenty years as a minister about the middle of October
last. To owe nothing and own nothing will be all that I can boast in
this line. Surely the ministry, in these days, does not present many
92
worldly attractions! Blessed be God that there are other rewards than
those which can be estimated in dollars and cents ! I have spoken of our
leaving New Albany next Spring. I suppose you have heard something
of our recent plans for the removal of the seminary; or rather for the
establishment of a new one, in which this is to be merged.
To explain this movement, I must inform you that the New
Albany Seminary was established here in 1840, with a view to
unite in its support the churches in Kentucky, Tennessee and
Missouri, as well as those of Ohio, Indiana and Illinois. In fact,
however, no earnest or effective co-operation was ever secured,
and the seminary remained but partially endowed and manned.
In 1853, the General Assembly w,as invited to take charge of and
perfect our seminary; but, through the influence of one or two
men from Kentucky, and the predominance of Southern power
and sympathy, the Assembly virtually declined the offer of this
seminary, and established another at Danville, Ky. The Synods
in the free states were displeased with this action: the three
Synods of Cincinnati, Indiana, and Northern Indiana determined
to maintain the seminary here. I was then at Hanover, but was
a director of the seminary, and felt a deep interest in the educa
tion of our future ministry in a free state, away from the pol
luting influences of slavery.
It was foreseen, however, that when Kentucky, Tennessee and Mis
souri had withdrawn, New Albany was no longer a suitable place for
our seminary; being wholly on one side of the territory which it was
designed to supply. Still, we felt satisfied that we had better wait a
while before we attempted a removal. In the meantime, we could do
nothing toward an increase of endowment ; could not, therefore, increase
the number of professors ; and so could not compete fairly with the older and
better furnished institutions. We could expect but few students, and must
await patiently doing what we could, until the time had come for action.
This summer, after mature consideration of the subject, we were satisfied
that the time had come. Accordingly I drew up an appeal to the seven
Synods of the northwestern free States, which was signed by a number
of our friends, * and sent in a printed pamphlet to all our churches
and ministers in Ohio, Indiana, Illinois, Michigan, Wisconsin and Iowa.
Dr. MacMaster, Dr. Stevenson, (the pastor of the church here) and
I attended the meetings of the Synods this fall. Dr. S. and I first
visited the Synod of Cincinnati, Oct. 2nd, at Urbana, Ohio. That
body with the exception of one man, adopted a constitution of a new
seminary, which had been already prepared at New Albany; and
appointed directors to meet at Chicago, and take the necessary measures
for establishing the institution, and incorporating into it this seminary.
From Urbana, Dr. S. and I went to Chicago, where we spent a day and
separated ; he to visit the Iowa Synod, at Burlington ; I to meet that
of Wisconsin, at Janesville: while Dr. MacMaster met that of Illinois,
at Springfield. The three Synods met on the same day, and unanimously
adopted our constitution.
Next week. I went to Crawfordsville, Ind., where the Synod of
Northern Indiana met; while Dr. S. met the Synod of Chicago at Prince-
* This appeal was signed by E. D. MaeMaster, J. M. Stevenson, J. W.
Scott, J. G. Moufort, H. Maltby, Jno. F. Crowe, Thos. S. Crowe, T. E.
Thomas, John Crozier, Victor King, Cyrus Falconer, Nehemiah Wade, O. N.
Stoddard, Ch. Elliott, J. H. McCampbell, P. S. Shields and Jno. Bushness.
93
ton, 111. The Synods of Chicago and Northern Indiana took early and
unanimous action in favor of the new Seminary ; so that Dr. S. and I
reached Paris, 111., he from the West and I from the East, within half
an hour of each, other on Saturday evening; and had the satisfaction of
aiding in the adoption of our constitution the same evening ; thus com
pleting the work. Each of the Synods elected Directors. The Board of
Directors assembled this day week in Chicago. (NOTE. They were:
Synod of Cincinnati, Rev. R. L. Stanton, Rev. J. G. Montfort, Rev. N. West,
Jr., Rev. W. B. Spence, Prof. O. N. Stoddard, J. M. Glover, Esq., E. A.
Moore, Esq. Synod of Indiana, Rev. Jno. M. Stevenson, Rev. Jno. A.
Steele, Rev. Alex. Street, A. R. Forsythe, Esq., James Blake, Esq., James
M. Ray, Esq. Synod of Northern Indiana, Rev. J. C. Brown, Rev. Levi
Hughs, Victor King, Esq., Jesse L. W T illiams, Esq., Synod of Illinois, Rev.
T. W. Haynes, Rev. F. N. Ewing, James L. Lamb, Esq. Synod of Chicago,
Rev. S. T. Wilson, Rev. R. C. Matthews, C. A. Spring, Esq. Synod of
Iowa, Rev. Joshua Phelps, Rev. Jas. D. Mason, Rev. J. J. Baird, Hon.
Lincoln Clark, Jno. P. Conkey, Esq. Synod of Wisconsin, Rev. J. M.
Buchanan, Rev. H. M. Robertson, Warren Norton, Esq.) I was not present ;
but Dr. Stevenson, who was a member of the Board, and Dr. MacMaster,
have just returned.
They agreed to establish the new seminary called "The Theological
Seminary of the North West", about seven miles southeast of Chicago, on
the shore of Lake Michigan, and on the Michigan Central Railway. The
site is a beautiful elevation, covered with forest trees. The railroad
makes it but a few moments distant from the city. Here, the Board
proposes to erect a suitable seminary building, and houses for three
professors; and it is hoped that they may be ready by next Fall, so that
the institution may be opened in October. Dr. MacMaster and I were
elected professors in the departments we now occupy ; and the Rev. Dr.
John Brown, President of Jefferson College, Penn., was appointed to the
professorship of Church History.
I have not yet decided whether to accept the professorship offered
me ; and if I should, I shall not remove there until our support is secured
by the endowment.
NOTE. The names of the Directors of the New Albany Theo
logical Seminary, successively, were the following :
S. Ramsey Wilson, J. N. Candee, Joseph G. Monfort, William S. Potts,
Samuel Steele, Tho. V. Thornton, W. C. Matthews, H. H. Cambern, Wil
liamson Dunn, Jno. Bushnell, Sylvester Scovel, Victor King, J. Finley
Crowe, N. L. Rice, Tho. E. Thomas, Frances Monfort, Daniel Stewart,
Chauncey Leavenworth, T. E. Hughes, James Coe, W. C. Anderson, Sam'l
Cleland, S. Newell, Elias Ayers, Win. Plummer. R. G. Wilson, E. D. Mac-
Master, Jas. C. Barnes, J. Edwards, Wm. W. Hill. Edw. P. Humphrey,
Jno. S. Galloway, D. L. Gray, Henry L. Brown, J. S. Shields, Jno. D.
Therpel, W. Richardson, J. S. Bereyman, Jno. Clark Bayliss, R. C. Grundy,
A. R. Forsythe, Jos. C. Clappe, Phillip Lindsley, James Wood, Thos. A.
Biggs, Sr., Alex. Sterrit, M. Sturgus, W. L. Breckenridge, David Osborn,
F. N. Ewing, Edw. H. Hopkins, Tho. V. Thornton, Sam'l Casseway, J. M.
Preston, Owen Glass, A. B. Andrew, Chas. Sturdevant, L. J. Halsey, Sam'l
McCampbell, J. M. Stevenson, J. D. Paxton, E. K. Lynn, Jno. F. Smith,
Dan'l Lattimore, Hugh S. Fulerton, M. Maltby, Thos. Whallen, J. A.
Steele, Jno. Hendricks, W. Y. Allen, Jesse L. Williams, Jno. M. Worrell,
Alex. McPheeters, E. W. Wright, Levi Hughs, J. S. Weaver, Wm. A.
Ustick, James Blake, A. B. McKee, W. B. Spence, D. D. McKee, Jno. Milli-
gan, Cyrus Falconer, Sam'l S. Potter, Wm. Bishop, J. H. McCampbell.
94
TO PROFESSOR JARED M. STONE.
Cannot remain professor in Seminary, unless he ivill ~be silent
on Slavery question. "'I'd rather ~be a dog and ~bay the
moon' than a professor in such a Seminary".
New Albany, Ind., 10 Aug. 1857.
My dear Brother Stone:
Your favor of July 30th reached me the day I went to Han
over. I am glad to hear of your health. May your shadow and
that of your University never grow less! For myself, I am sup
plying Dr. Stevenson's place here, until the Synods meet this
Fall; after that I know not yet where I shall be; perhaps I may
remain here longer, perhaps not.
As for our seminary at Chicago, I fear from late information,
that all is lost. Brother Spring, etc., have gone over horse, foot
and dragoons to Dr. Kice. He has been called to the North
Church in Chicago; will probably go; and his design is to place
the seminary under the Assembly ; or eject us, and place safe men
at its head. Of course he is the safest man in the northwest.
Should a majority of the Synods sustain this movement, the semi
nary will be as safe as that of Columbia, S. C. Perhaps there
may be a new controversy and then a division; and all will be
dead as a door nail.
The ground taken, as I understand it, by the leading influ
ences at Chicago is, that the seminary, and its professors are to
be entirely silent on the slavery question; to believe nothing, do
nothing. You know me well enough to need no assurance that
"I'd rather be a dog and bay the moon than" a professor in such
a seminary. The plan is to put the seminary under the General
Assembly, vacating the chairs, of course; and then no danger of
MacMaster's election or mine. I would, for the sake of the
seminary, and for the regard I have had and still strive to enter
tain for our good brethren at Chicago, that all this were false;
but I have evidence that will not permit me to doubt its truth.
McCormick, the Reaper man, and a warm friend of Senator
Douglas, has offered $2,000 a year toward Dr. Rice's salary, if
the church will give $3,000 more. I learn to-day that Dr. Rice
preached in Chicago yesterday, and will probably accept the call
which has been given.
It is painful to think that such is to be the end of all our
efforts. But God reigns, and will bring order out of confusion.
For my own part, I have never accepted the professorship ten
dered me ; and did not intend to do so, until I should see whether
the Synods would sustain the acts of the Board of Directors.
While I am not, and never was disposed to divide the church on
tte slavery question, or anything else; or to ride it as a hobby,
forgetful of the many other questions which invite attention, I
95
can never consent to be dumb at the bidding of any Board, clique,
or party in church or state.
You ask me what I think of Fullerton's suggestion. Certain
ly I feel deeply grieved in view of the present lamentable declen
sion of our church regarding slavery ; and should our own north
western Synods virtually declare that hostility to slavery, how
ever expressed, is enough to place a man under the ban of the
church, I shall feel still more deeply the humiliation of our con
dition; seeing that in the lowest deep, a lower still opens to de
vour us. And yet I am not prepared to abandon the church of
my fathers. Rather let all who would rescue her from the thral
dom of the Slave Power unite in such measures as may, with the
divine blessing, awaken again the dying spark of her former love
of liberty. What these measures may be, remains to be consid
ered when an opportunity for action shall present itself.
I cannot say certainly that I shall visit Iowa this fall.
Should developments at Chicago render it necessary, I may do
so ; and will advise you in time.
FROM REV. JOHN A. STEELE.
Dr. Rice secures the chair of Dr. MacMaster.
Grand View, 111., Sept. 18, 1857.
Dear Brother:
Since returning from Chicago, I have learned some things
that I ought perhaps to advise you of. I am not allowed to use
the name of my informant. I saw Dr. N. L. Rice's dispatch from
St. Louis. It contained the words, "Secure if possible the chair
of Theology." *
I think you will find that what you did by way of compro
mise will embolden him to ask more. Yours truly,
JNO. A. STEELE.
Rev. Dr. Nathan L. Rice. Sketch of his life and anti-slavery
and other activities. His publications and principles.
NOTE 1. This was the chair occupied by Dr. MacMaster.
NOTE 2. Dr. Rice claimed this dispatch was worded thus wholly : "you
had better insist on the chair of Theology ;" and he gave this in explanation
and extenuation of the message, "if my election was designed to give con
fidence to those who were dissatisfied, it was obviously essential that I
should occupy one of the chairs in which the subject of slavery, if at all
discussed, would properly come up". (Pamphlet entitled "North Western
Theological Seminary", published and signed by Nathan L. Rice.)
NOTE 3. Rev. Nathan Lewis Rice, D. D., the son of Gabriel and Phebe
(Garrald) Rice, was born in Garard Co. Kentucky, in 1807; entered Cen
ter College, Danville, Ky., in 1826 ; began, while there, the study of theol
ogy under Dr. Gideon Blackburn, then President of that Institution, and
was licensed to preach at the age of twenty. He, with his brother, also
a minister of bright promise, who died at an untimely age, grew up large
ly under the tutelage and influence of Rev. James C. Barnes. Dr. Rice
passed his next two years at Princeton Seminary, and took his first pas
toral charge in 1832, at Bardstown, Ky. Here he founded a Female Semi
nary, and edited the "Western Herald," afterwards the "Protestant Her-
ald",which became merged into the "Presbyterian Herald" at Louisville.
In 1840, he became pastor at Paris, Ky., and while so engaged, during
the next four years, had a debate with Dr. Fanning of Nashville, Tenn.,
and a discussion at Lexington, Ky., with Alexander Campbell, on baptism.
In May 1844, he became pastor of the Central Church in Cincinnati :
while there he edited the Presbyterian of the West, since become the
Herald and Presbyter; also held debates with the late Archbishop Pur-
cell, (not then Archbishop), on Catholicism; and with Rev. J. Blanchard,
then pastor of the Sixth Presbyterian Church in Cincinnati, on Slavery.
These discussions were listened to by large audiences, and were published
and widely read: the debate on Universalism continued eight evenings;
that with Dr. Alexander Campbell, held at Lexington, for eighteen days.
In the debate with Dr. Blanchard, in Oct. 1845, Dr. Rice maintained the
biblical sanction of the system of American Slavery. Dr. Rice, June 23,
1847, became, at the same time with Dr. Thomas, a member of the Board
of Directors of the New Albany Theological Seminary. In 1853, he re
moved to St. Louis, Mo., to become pastor of the Second Presbyterian
Church, and while there edited the "St. Louis Presbyterian," and pub
lished his works on "Baptism," "The Signs of the Times," "Immortality
of the Soul," and "Ten Letters on Slavery :" and he was made Moderator
of the General Assembly, which met at Nashville, in 1855. In 1857, he was
called to the North Church in Chicago, and while here founded and edited
"The Expositor," since merged into the "Interior," and was instrumental
in locating the McCormick Theological Seminary, to which he was elected
professor of Theology by the General Assembly, then in session at Indian
apolis in 1859. In 1861, he went to the Fifth Avenue Church, N. Y. City,
(now Dr. John Hall's). In 1867, he resigned this pastorate, but after
two years recuperation, became President of Westminster -College, Fulton,
Mo. In 1874, he was elected Professor of Theology in Danville Sem.,
and while holding this position died, June 11, 1877.
The foregoing is the meagre outline of a wonderfully active and in
dustrious life. Perhaps it is proper and best here to say nothing more
about Dr. Nathan L. Rice, further than to define and express his attitude
as a biblical defender of the institution of slavery, by some quotations of
what he saw fit to write and print in the controversy that so greatly
agitated the church. He was a voluminous writer and manent librl
scripti.
"If I buy a man, he is mine so far as his services are concerned".
(Debate on Slavery held in Cincinnati with Rev. J. Blanchard, in Octo
ber 1845, p. 106).
"I have proved that God did give the Jews express permission to
buy and hold slaves. I am under no obligation to assign the reason why
God gave the Jews permission to buy and hold slaves. I have proved
the fact ; and that is sufficient to prove the doctrine of the abolitionists
false. Yet I will give what was, as I suppose, the reason. Doubtless he
intended that in this way degraded heathen should be made acquainted
with the blessed religion by which they might be made happier on earth
and might secure eternal life". (Debate on Slavery).
"Many odious charges, as you know, were brought against the Apos
tles of Christ: and yet, though slavery existed in its most odious form
throughout all parts of the Roman Empire, they never were charged with
being abolitionists". (Debate on Slavery).
"In the first place, no Christian will deny that it is infinitely more
important that the slaves be delivered from the bondage of sin and Satan
than from temporal slavery.
97
"The actual tendency of abolitionism is to perpetuate, not to abolish
slavery, and to aggravate all its evils; and especially to take away a
preached Gospel from master and slave". (Debate with Blanchard, p.
199).
"The last warm debate on slavery in the Cincinnati Synod was on a
paper introduced by Dr. MacMaster, one design of which was to condemn
the action of the Assembly of 1845. We can't approve his appointment
(as a Professor in New Albany Seminary), while he holds these views.
We deem it, therefore, of the first importance that our Professors of Theol
ogy take the scriptural view of slavery". (Editorial in Pres. of the West,
Cinti., Nov. 1, 1849).
"The golden rule "Whatsoever ye would that men should do to
you, do ye even so to them" does not forbid slaveholding under all cir
cumstances. On the contrary, there are not a few instances in which it
makes men slaveholders ; because by becoming such, they can greatly
improve the condition of a suffering fellow creature". (Debate with
Blanchard, p. 259).
The sentiment last above quoted is worthy of Geo. White-
field who, early in Colonial days, went to England to get a permit
to introduce slaves on the then free soil of Georgia.
"I should think myself highly favored" said he, "if I could
purchase a good number of them, in order to make their lives
comfortable, and lay a foundation for breeding up their posterity
in the nurture and admonition of the Lord." (Matlack's Anti-
Slavery Struggle, p. 30.) A. A. T.
TO PROFESSOR JARED M. STONE.
Dr. Thomas goes out of his professorship, and gives the reasons.
Reviews slavery's demand on the church in the North.
New Albany, Ind., 23rd Sept. 1857.
My Dear Brother Stone:
It w r ould give me great pleasure to meet you at Dubuque ; but I
cannot go there. In fact, I have resolved not to attend any Synodical
meeting this Fall. I have always felt that there was an appearance of
self-seeking, most opposite to my habits and character, in the course of
events last Fall. Two or three of us originated the project of a new
Seminary. We published a Circular prepared a Constitution presented
it personally before seven Synods. A Board of Directors met at Chicago,
in accordance with that Constitution, and their first act was to elect Dr.
MacMaster and me as Professors. Now God knows, and the Board of
Directors know, that we had nothing to do with that election ; that we
used no means, direct or indirect, toward such a result. I need not as
sure you of this ; but there are many, who do not know us, nor the facts
in the case, to whom these things would wear, at least the appearance,
of management to secure personal promotion. Now that opposition has
been made to our election; and a course of measures has been adopted,
the obvious, and in some cases avowed, design of which is to eject us
from the Seminary; I cannot persuade myself that it is becoming for us
to traverse the north west, attending Synods to which we do not belong,
for the purpose of vindicating the act of the Board by which we were
elected. I know very well that the opposition made to us is grounded
on our anti-slavery principles; so that a defence of ourselves would be
really a battle fought for those principles; or rather, for freedom of
thought, and of speech, in the Presbyterian Church, in these Free states.
Strange, passing strange, that such a statement should be true; and yet
98
it is true to the letter. Men are attempting to place under the ban of
the church all who dare whisper a syllable against that accursed system
of slavery under which our whole country groans. To use late language
of the Philadelphia Presbyterian, such men are already "spotted". Still,
this does not alter the case. The Synods know these facts; our whole
church know it; and if there remain among us a single spark of our
ancient character, the Northwest will indignantly spurn the bit the gag.
They should not need they should not allow any defence from us,
against such charges. If they will not, of themselves, repel the pro-
slavery spirit it is not worth while to defend ourselves. If they will,
it is not necessary. No ! I shall studiously absent myself from every
Synod ; even from our own. If they think the Board did wrong in
appointing me, let them say so. I shall not be distressed about it. If
they confirm that appointment, my duty will be plain.
But you ought to attend your Synod ; and I hope that no considera
tion will prevent you. The question is to be decided whether the whole
future ministry of the north west, in our denomination, is to be leavened
with a pro-slavery spirit, or not: whether hostility to slavery is, or it
not, to be forbidden among Presbyterians of the Free states : whether
submission and subscription to slave-holding supremacy, in church and
state, shall be a sine qua non in the region covered by the ordinance of
1787.
Your Synod is to vote upon that question, at Dubuque, during the
first week in October. Dr. Rice will be there to assist in the decision.
And the further question is, Will Brother Stone, an anti-slavery man of
thirty years standing a Professor in the State University of Republican
Iowa a full-blooded Yankee and what is more, a man homo (how
square and solid and compact and independent a look that word Homo
has; as if it could stand by itself, and feared nobody) ; will Jared M.
Stone be at Thermopylae, to make his mark upon the Persians? I shall
look for an answer from Dubuque.
I : i
TO REV. JOS. G. MONFORT, D. D., EDITOR OF THE PRESBYTERIAN
OF THE WEST.
Dr. Thomas agrees with Dr. MacMaster, but will not contest the
issue. Finds no call to speak further. Declines Dr. Jos. G.
Monfort's request that he publish something. His clear and
brief revieic of the slavery contest in the Presbyterian
Church. His finest letter on the subject. "I sucked in
enmity to slavery with my mother's milk. I was taught to
hate it on my father's knee".
Confidential. Pardon the seeming egotism of this hasty letter: yon
asked me for an expression of my own views and sentiments. But I write
for you, not for the public.
New Albany, 28 Sept., 1857.
My dear Brother Monfort :
I know you will be disappointed ; but I trust you will not be offended,
because I send you no communication for the Synod about slavery. I
must, however, be guided by my own judgment of propriety in the case;
and, after all the thought which I can bestow on the subject, I am not
convinced either that I have any adequate occasion for writing such an
expose of my views; or that, if written, it could accomplish any valuable
result; while it is certain that, under present circumstances, it would be
liable to serious misconstruction. I agree, substantially, with the views
presented to the Board at Chicago, by Dr. MacMaster. Had I been per-
99
mitted to attend, I should have offered a similar paper. But the fact has
been publicly announced in the newspapers that I concur with him. To
repeat the same statements over my own name would be unnecessary.
Should my representation of principles be thought to vary materially from
his, we should appear in an unpleasant attitude toward each other. Were
I to offer what might prove a more favorable and popular view of the
matter, I should seem to be indirectly soliciting the suffrages of the Syn
ods. The truth is, I find no call to speak now. The Board has not asked
for my views ; they know them and are satisfied. The misrepresentations
of the St. Louis Presbyterian, (See Aug. 27), cannot be prevented by any
statements of mine. Its errors have been repeatedly corrected by the
Presbyterian of the West; and the correction is denounced as dishonest
concealment of my actual opinions. The Synods know, or may know, the
true ground that I occupy. It was taken twenty years ago.
My views were first published in 1838, republished and widely circu
lated in 1843 ; and presented to the General Assembly in 1846, in a*^ speech
of which Dr. Hodge speaks in the Princeton Review of that year. From
that ground I have never varied and never expect to. I do not mean that
my interpretation of every particular Scripture, especially in my Review
of Junkin, remains unaltered; but the general principles I adhere to.
And when I write again on the question, I desire to write as I did before,
untrammeled by its relations to any personal concernment of mine. I
am fully persuaded that with the vast majority of our church, at least
with the free states, there is a substantial agreement as to principles on
the slavery question. The difference is as to the application of the prin
ciple. All agree that slavery is inconsistent with the Gospel, and ought to
be abolished as soon as practicable. Most men will subscribe the senti
ment of John Randolph, when he said "I envy not the head or the heart
of the Northern man who will defend slavery on principle." But there
are too many, I fear, (how many, and whether they are a majority, God
only knows), who are resolved not to discuss the subject; not to aid in
its discussion ; not to speak of it ; if possible, not to think of it. It never
appears in their pulpits; is never heard in their prayers. They have per
suaded themselves thatN they are in no way responsible for slavery ; that
they have no call to meddle with it : and then, it is a "vexed question" ; a
vexatious question; and it troubles our Israel as Elijah troubled Ahab.
They regard the whole duty of Northern ministers and Northern Chris
tians, so far as slavery is concerned, to be summarily comprehended in the
one word, mum! Some there are who seem determined to oppose and de
nounce and destroy (ecclesiastically) every man who moves a wing, or
opens the mouth, or peeps (Isa. 10: 14) about it in any relation whatever.
There is another portion of our church who, fully adopting the avowed
principles of the church as expressed in her various public acts, and
cordially detesting slavery, wish to see these principles carried out, made
efficient. They wish the Presbyterian Church to bring her mighty moral
power to bear upon the evil of slavery ; not fanatically ; not in the way of
mad denunciation of men and brethren ; not by rending the body of Christ ;
but rationally, soberly, wisely; and yet efficiently. They desire her testi
mony against this enormous and rapidly growing and rampant evil to be
no longer a dead letter ; an idle, antiquated testimony, which no man heeds,
and for the open disregard of which the church itself is unconcerned ; but
quick, and powerful, and sharper than a two-edged sword, as being the
testimony which God himself has commissioned his church to utter in his
name.
Doubtless there may be some of this latter party who are for push
ing matters too fast ; who do not appreciate the practical difficulties involv
ed in the eradication of an evil which has been taking root for centuries.
Perhaps a few would even rend the church, to be rid of the responsibility
for slavery. But the responsibility cannot thus be got rid of, even were
100
both the church and the Union divided. As one people we have shared in
the guilt; and come when and how it may, we shall share in the penalty.
Now, no explanations, no logical definitions, no hair-splitting distinc
tions are available to harmonize these parties. The difference lies in the
animus; not in the understanding. The men who are for doing nothing,
saying nothing, caring nothing, thinking nothing ; but simply for minding
their own business, as they say, will not object to your principles; they
are not offended by them : they agree with you about them : it is the utter
ance of the principles which offends them. You may hold what views
you please, if you will but cease to agitate the church ; i. e., cease to preach
them, teach them, write them, talk about them. (See Acts IV: 17, 18.)
For myself, I belong to the party no! I belong to no party: I am
one of those who hate slavery with a perfect hatred ; I say slavery, not
the slaveholder. There are legal slaveholders whom I know and love
and honor, as brethren in Christ Jesus: and shall I reject those whom
Christ receives? Quid bonum. What if I did? There may be men who
even maintain the essential rightfulness of slavery, and simply contemn
its abuses ; who yet evince the sinceriey of a Christian profession ; just as
there were (and are) men who maintained on principle the dreadful des
potism of the Papacy ; like Bernard, and Fenelon, and Pascal ; who were
not only Christians, but eminently holy men. I do not presume to sit in
judgment upon men; but the system of slavery, I find no hesitation in
pronouncing anti-republican, anti-scriptural, unrighteous, earthly, sensual,
devilish. And I hesitate not to condemn the conduct of the slaveholder, so
far as he may voluntarily, and for selfish ends sustain that relation ; while
I do not condemn him.
From the depths of my soul, I loathe and abhor the system which
treats a man as a thing. In its essential nature, it is a standing lie, a
practical lie. I sucked in enmity to slavery with my mother's milk. I
was taught to hate it on my father's knee ; a father who left even England
that he might enjoy more freedom in thpse western wilds. The renewal
of my heart by divine grace did but strengthen my inborn hatred of des
potism. Twenty years study of the Bible has given me the stronger as
surance that it condemns tyranny, and requires what is "just and equal."
I wish to see our church animated by the spirit of the Bible toward
slavery, not blindly denouncing men, but boldly and ardently maintaining
principles. At present, it is all that the Presbyterian Church dare do, to
point to the Act of 1818, and say, "We uttered our views some forty years
since!" (Compare 2 Cor. VII: 11). Is this our zeal to approve ourselves
clear in this matter? What we need is not nicely defined statements of
principle ; but love to God and man, zeal for the truth, heart, soul.
Our church, I fear, is lifted with pride of position, which she is unwilling
to compromise by opening her mouth for the dumb. Her numbers, her
wealth, her worldly influence, her vast extent, her rapid growth, these are
her pride and boast. Will not God blast this gourd of ours? But I must
stop. I set out to write a note of apology. Perhaps I have said enough to
satisfy you that though all things are lawful for me, all are not expedient ;
among others, that of writing to the Synods about slavery.
Ever yours, THO. E. THOMAS.
TO MR. NATHANIEL FISHER, HIS FATHER-IN-LAW,
The church ready to sacrifice tier principles. "The whole south
ern press of our church connection denounced the Semi
nary"
New Albany, Ind., 2 Oct., 1857.
* * * * As for our Chicago Seminary, I do not know how it will re
sult. The question of slavery, which disturbs everything in Church and
State, has connected itself with our Seminary. Dr. MacMaster and I, and
101
all who were chiefly concerned in originating the effort, are known as
anti-slavery men. Dr. N. L. Rice, of St. Louis, a very active and leading
man in the Presbyterian Church, made war upon us from the first, as
endeavoring to establish an abolition school. As he edited a religious news
paper, circulating over a considerable portion of our region, he has been
able to obtain a good many adherents, and quite recently, chiefly through
a very wealthy man in Chicago, who is an active pro-slavery Democrat,
Dr. Rice has removed from St. Louis to Chicago, where he is to be pastor
of a church. But it is not the influence of Dr. Rice alone which has pro
duced this opposition. The whole Southern press of our church connection,
denounced the Seminary ; and every Northern paper, but one, treated it
coldly, or distrustfully. For almost a year, every influence which could
be brought to bear against it has been exerted; and the aim has been to
bring the Seminary, if it must prosper, under the absolute control of the
General Assembly; supposing as its opponents do, that if controlled by
that body, Dr. MacMaster and I would certainly be got rid of. There has
been a good deal of discussion about the matter in the newspapers of the
church ; and great effort will be made to carry our Synods this fall, so as
to secure our removal. I shall not attend any Synod, but leave them to do
just what they think proper. I feel no personal anxiety in the matter.
The whole opposition rests upon our opinions about slavery. I have no
objection to be denounced on that ground; and if our church is willing
to sacrifice her principles on that subject, I shall lament not the personal
bearing of that action on myself, but the humiliation of the church herself.
The Synods meet this month. The probability is that they will be divided
three against four. In that case, nothing will be done at Chicago, for
several years, in the way of building the Seminary.
FROM HIS MOTHER, ON HIS BIRTHDAY.
My very dear Son: Wilmington, O., Dec. 23d, 1857.
I have purposely delayed answering your kind and interesting letter
till to-day ; the date of which brings to my recollection an eventful period.
Like Hannah of old, I had asked for a sou; and promised, if my request
were granted, I would train him up for the service of the sanctuary.
The Lord heard my secret prayer; and granted my request; but not till
he had severely tried my faith in the fiery furnace of affliction. Six weeks
after being called to resign my dear Elizabeth, the Lord made up the
breach by giving me a son.
On receiving the blessing, the covenant engagement was renewed, and
an ebenezer of gratitude erected in the hearts of the parents. After a
sincere dedication, mutually, at the family altar, he was taken to the sanc
tuary, and there, before and in the presence of a very large congregation,
was very solemnly dedicated to the service of God, by his father, in bap
tism ; holding him in his arms, and calling upon the congregation to wit
ness his promise to train him in the fear of God, and devote him especially
for His service, whether at home or abroad, and his willing acquiescence
should he be sent to the ends of the earth. But little did we think at
the time, that we should accompany him to the opposite side of the globe ;
and least of all, that I should be spared to witness him, for twenty years,
a faithful minister of the Gospel of salvation by Jesus Christ, and congrat
ulate him upon his entrance on his forty-sixth year. If it be the Lord's
will, may you be spared to testify His goodness, and constant, loving
kindness, still manifested to you, and yours; and be permitted to train
some of them for similar service in the Sanctuary.
May the Lord make you eminently useful in bringing many souls to
glory ! !
You are aware of the destitution at Wilmington, in consequence of the
death of old Father Dickey, (whose end was peace), fifty-five years a
102
preacher of righteousness, forty years to the people with whom he died.
I suppose there will be no stated preaching in the Presbyterian Church
for some time.
I hear that in Seminary matters the war is still going on; but your
Father is at the helm, and will bring all out straight at the last.
My best love to Lydia and all the dear children ; and accept for your
self all you wish from YOUB MOTHEB.
FROM REV. J. M. WAMPLER, ASSOCIATE EDITOR OF THE
PRESBYTER.
Dr. Thomas asked to persuade Dr. MacMaster to silence.
Cincinnati, O., April 23, 1859.
I want to write a few words to you which appear to me of consider
able importance. Dr. MacMaster has been here this morning, and will see
you, perhaps, before this letter reaches you. We, of course, had some talk
about Seminary matters. We are approaching the last struggle and crisis
in this matter ; and a great deal may depend upon apparently trivial mat
ters. The signs of the times are becoming more and more favorable, as I
think you will see in our next. So far, the prospect is for at triumph over
Dr. Rice and those who follow his lead, but our triumph will be complete
only in the election of Dr. MacMaster, while at the same time, we will
receive a professor second at least to none in the Presbyterian Church. If
we fail in the last particular, it will be, as our former failures have been,
through his own imprudence: and this is the point I write to you about.
He has just been telling Dr. Monfort and myself some of the things he
means to say. Even if themselves proper, if said by him in the way he
usually says such things, he is gone, and we and right are defeated.
Having forestalled Dr. Monfort with these designs of his, of course it
is too late for him to dissuade him ; and as for me. I never have been his
counsellor. But you and he have been mutual advisers, and I think you, if
any one, can influence him.
Now I do hope, if you approve my suggestion, you will urge it upon
him. Don't say you can't do anything with him : you can, you can get
him to do anything you insist upon, and I beg of you, do it. If you suc
ceed, the day is ours.
NOTE. In my father's diary appears this entry: "April 27,
1859. Rev. Dr. E. D. MacMaster called and spent the day in
conversation about the coming General Assembly and the North
west Theological Seminary. Urged him not to engage in any
controversy about it before the Assembly; nor even to defend
himself and friends against the assaults of Dr. Rice ; but to leave
the whole matter, under God, in the hands of the Assembly. He
seemed persuaded himself that the way was closed against his
personal participation in debate."
TO REV. E. D. MACMASTER, D. D.
Dr. Thomas declines to go the Assembly on the Slavery question.
Dayton, O., 16 May, 1859.
My Dear Sir :
Having been unusually engaged during the past week, since the receipt
of yours of the 19th inst., I have not been able to lay my hand on the ar-
103
tide you request, until this morning. I enclose it, and hope you will pre
serve it, as I may some day have occasion to use it. If I find a convenient
opportunity, I will send all my papers relating to this subject to Indian
apolis. You may have use for them ; but I hope you will not.
As to the resignation of my quasi professorship, which you refer to,
I am entirely resigned to whatever Providence may permit the Assembly
to do ; and I think no further resignation necessary.
Our mutual friend, P. P. Lowe, Esq., has recently returned from a
trip to Philadelphia. On his return he travelled with Dr. Hoge of Colum
bus, and had much conversation with him on seminary matters, as likely
to be handled by the Assembly. Dr. Hoge expressed his intention to at
tend the Assembly, (as a lobby member, I suppose), and said he should
favor the location of the Seminary at Chicago. He stated that $100,000
would be funded then, for the maintenance of the professors, and ten
acres of land given for a site. Mr. Lowe inquired the reasons of his oppo
sition to Indianapolis. He replied that the movement for that place was in
the hands of Abolitionists. (I cannot say that he used this word). Mr.
Lowe asked the Doctor on what ground he himself stood in respect to
slavery. The Doctor answered that he was an enemy to slavery and slav
ery extension; but that he stood on the platform of 1818. Mr. Lowe re
plied that the Seminary men whom he (the Doctor) was opposing, occu
pied the same platform. That from long personal intercourse he could
testify for Dr. MacMaster ; and that if he and Dr. Hoge could but compare
views, there would be found no real difference as far as slavery is con
cerned. Mr. Lowe tells me that Dr. Hoge seemed impressed with the con
versation ; and expressed the opinion that if Dr. Hoge could be conversed
with at Indianapolis, his influence might be thrown into the other scale.
What there may be in this, I cannot say. As Dr. Rice and Dr. Hoge were
associated in the Cincinnati enterprise, it is not strange that they should
sympathize now ; and it is reasonable to believe that Dr. Hoge, as an old
pioneer in the West, will exert some influence over the members of the
Assembly.
I should be happy to meet you at Indianapolis, during the sessions of
the Assembly; but in the present posture of affairs, I cannot do so. Re
membering that the Lord reigneth, I shall quietly wait the issue.
Ever respectfully and affectionately
Yours in Christian bonds,
THO. E. THOMAS.
104
Great gathering in Indianapolis at the Assembly of '59 of pro-
slavery men and "Gradualists". Who was there: what was
done. Its chairman and ruling spirits, Rice, Palmer, Thorn-
well, Samuel R. Wilson, Plummer, Vandyke and D. X.
Junkin. They tell Dr. MacMaster if he speaks he "commits
ecclesiastical suicide". His great speech. The last and final
anti-slavery word in the church, until the ivar. Description
of him speaking. His "lost sixthly" and Dr. Rice's ridicule.
Dr. MacMaster is cast out; Dr. N. L. Rice is put in his
place.
This "issue", which my father thus awaited at home, no one
appears to have made any special preparation for, except Dr.
MacMaster and Dr. N. L. Rice. As in the attempt to raise funds
for endowment in 1857, so now, to the former the times were
most unpropitious ; for this year may not unfairly be said to
mark a low ebb-point, unknown in former or later years, of cour
age and manliness in Northern anti-slavery sentiment. The As
sembly met May 20, 1859, at Indianapolis ; and had in attendance
more than any ordinary representation, both in numbers and
ability of the leading pro-slavery men in the Presbyterian Church
from both the North and South.
The Rev. Dr. Wm. L. Breckenridge of Kentucky was Modera
tor. A few years before, he with Dr. E. P. Humphrey, had man
fully defended the views of Dr. MacMaster on the subject of
slavery against the attacks of Dr. N. L. Kice; but now he "saw
things through a Kentucky mist." Nothing could be more try
ing than the position of border state men, who, because of their
character and consciences, were of necessity genuine opponents
of slavery. Later on they rose admirably to the occasion, and not
only supported the government, but were foremost in bringing
about the extermination of slavery when opportunity offered.
Rut in 1859, this worthy class, of whom Dr. Wm. L. Breckenridge
was a good type, stood convinced that the duty of the church
on this subject then, "was summarily comprehended by the word
mum."
The opening sermon before the Assembly was by Dr. N. L.
Bice.
105
The chairman of the most important committee Bills
and Overtures was Dr. Rice. The chairman of the com
mittee on Theological Seminaries was Dr. B. M. Palmer,
of New Orleans, afterward notorious for his "Vindication of
Secession and the South," who said "The providential trust
of the Southern people is to conserve and perpetuate the insti
tution of slavery as now existing." * The ruling spirit in this
Assembly, and probably its ablest delegate, was Dr. Thornwell,
a professor in the Theological Seminary of Columbia, S. C.,
who said the government must organize labor; and "the only
way in which it can be done, as a permanent arrangement, is
by converting the laborer into capital ; that is, by giving the em
ployer a right of property in the labor employed ; in other words,
by slavery." So much for the humanitarianism and political
economy of this distinguished divine !
Following the lead of and supporting these men, among the
delegates, were Dr. S. R. Wilson of Cincinnati;* Dr. James H.
Brooks, of St. Louis; Dr. Hoge, of Columbus, O. ; Dr. Plummer;
Dr. H. J. Vandyke; Rev. Mr. Lourie, and other well-known pro-
slavery Presbyterian ministers. Dr. Geo. Junkin's brother was
there Dr. D. X. Junkin who thought in 1874 that abolitionism
had reached its height in 1845. Prof. D. H. Hill,* then an elder
in the Presbyterian Church and teacher in a college in North
Carolina, and afterwards the left arm of Gen. Lee in the army of
Northern Virginia, was there. Of him and such as he, this was
the last Northern raid till Gettysburgh.
Yet, most of these men, and their following, even at this time,
could with difficulty be induced to consent to exclude Dr. Mac-
Master from the Seminary which he had labored so long and
faithfully to build up. Reading the utterances of his ministerial
career, they "could find no evil in him." Dr. J. G. Monfort of
the "Herald and Presbyter," of Cincinnati, was the most active
of the friends of Dr. MacMaster upon the floor of the Assembly ;
and he has told me that Dr. Thornwell opposed the removal of
Dr. MacMaster from his old Professorship. Did he feel that to
* "The South : Her Peril and Her Duty," A Thanksgiving Day Sermon
Nov. 29, 1860.
* Rev. Dr. S. R. Wilson published at Cincinnati a political sermon
with this motto: "Blot out the Stars and leave the Stripes. Why?" He
also wrote in 1866 the Louisville "Declaration and Testimony."
* Two years before he had published a school text book, called "Ele
ments of Algebra," in which appears this problem: "The field of battle
at Buena Vista is six and one-half miles from Saltillo. Two Indiana vol
unteers ran away from the field of battle at the same time: one ran half
a mile per hour faster than the other, and reached Saltillo five minutes
and fifty-four and six-elevenths seconds sooner than the other. Required
their respective rates of travel."
106
do so was unchivalrous? Or at the aggressions of the slave power
across the line, of which this transaction was a fair sample, al
though of small importance in itself, did he have in his ears, as
a low and distant hum, the rising indignation of the North?
This must have two years yet to gather, then it was heard around
the world! Hon. Jesse L. Williams, of Ft. Wayne, was, among
the delegates, a warm friencl of Dr. MacMaster, and he and his
colleagues had reason to believe that Dr. Rice's schemes would
yet fail, provided Dr. MacMaster could be induced to keep still.
But he had not gone to Indianapolis to keep still, and no per
suasions could move him : he had gone there to "bear a testimony"
against "a pusillanimity which had never yet failed to yield all
which impudence demanded of it;" to ask "when would the
Northwest, and the church and the nation cease to be a humiliat
ing and deplorable spectacle, but awaken as a strong man from
sleep, and recover herself from the Circean cup of the Pro-slavery
Power, in which it had been so long held ;" to ask, "the defenders
of slavery if they were so ignorant as to think that a system such
as that could be established in this day when, throughout the
whole world, all the old, long-established systems of robbery and
oppression were crumbling in the dust;" and this he did in a
speech, the like of which is not often heard in any Assembly.
When he had finished, all possibility of his own election had van
ished. The vote was taken, and next morning my father, at
Dayton, made the following entry in his Diary :
"May 30, 1859. Learned from the Cincinnati Gazette to-day that Dr.
Rice is elected Professor of Theology in Northwestern Theological Semi
nary by 314 votes ; Dr. MacMaster receiving only 45, and scattering nine.
A wonderful triumph of ambition, injustice, dishonesty and pro-slavery-
ism ! Our church is sold to the South. But God reigns and will order all
things well. This is a sad and humiliating termination of all our toils
and cares for a Northwest Seminary in which a rational but decided
anti-slavery tone might be imparted to the rising ministry of the country."
No one disputed the ability of Dr. MacMaster's speech, but
it was not listened to. The address, prepared with elaborate
care, was read from MS. A reporter for a Cincinnati paper, with
the Doctor's consent, took the sheets as he laid them down, dur
ing the delivery; but his train hour arriving, the reporter seized
what he could lay hands on, and took himself off. Soon Dr. Mac-
Master was broken off in discourse, and looking for some time
for the missing sheets, exclaimed in child-like despair to those
about him "Where is my Sixthly? Who has taken my Sixthly?"
Dr. Rice and his friends took up the cry; and, moving about on
the floor of the Assembly asked "Who of you has Dr. MacMaster's
Sixthly?" Because of his love of accuracy, of proportion, of
method and moderation, Dr. MacM. always preferred to speak
from his prepared and written page; but he was a conversation
alist of brilliant power; and, when aroused, was an extempore
preacher such as any man in a lifetime is not often permitted to
107
hear. I well remember as a little boy, though I could not under
stand, his occasional sermons in the Bank Street Church in
New Albany; the hushed and intent audience, the striking figure
of the speaker, over six feet high and with white, silky hair; the
measured, frugal use of well chosen words in long, involved sen
tences; which wandered out, an<J came back again, and finally
ended like a trip-hammer, in sitonething which startled those
about me, and made them exchange looks of pleasure and sur
prise. Finding his MS. gone, the Doctor turned upon his audi
ence, and gave them a full equivalent for his missing pages. I
have heard of many minor things in this speech, among them his
promise "to meet Thorn well and Palmer at Philippi," referred
to afterward in my father's letter of June 12, 1866, none of
which appear in its printed copy; and I have supposed these to
have been uttered in lieu of his lost "Sixthly."
Dr. Rice and his friends claimed that "Hanover College was
a failure; and there was no wonder if this Seminary should
have been likewise." Dr. R. admitted on the floor of the Assem
bly that he had written editorially in his St. Louis paper; "It is
evidently the design of Drs. MacMaster and Thomas to establish
an Abolition Institution in the Northwest, and train up young
men to divide the church." The speech of Dr. Rice, in reply to
Dr. MacMaster, was not reported stenographic-ally; but, he
charged Dr. M. with obtruding upon the Assembly his personal
ambitions; ridiculed and defied him; told him to print his
speech; to double the edition, and he would pay half of the
expense.
With Dr. Rice, the Assembly elected to fill the other Profes
sorships, Dr. Willis Lord, Dr. L. J. Halsey and Dr. W. M. Scott,
son-in-law of Dr. Chas. Hodge. They were, in fact, named by
Dr. Rice, and held his views regarding slavery ; but were men of
milder type. Later on, (June 12, 1866), my father wrote to Dr.
MacMaster that "he would find a valuable body of co-laborers in
Drs. Halsey, Lord and Elliott," the latter of whom had taken the
place of Dr. W. M. Scott.
I have sought unsuccessfully to obtain the names of the
forty-five delegates who voted for Dr. MacMaster: no son will
ever be ashamed to find his father's name upon that list. I ap
pend the final page of Dr. MacMaster 's printed speech. A. A. T.
"It is with extreme reluctance and profound regret, that I bring out,
in the form I here do, opinions, and sentiments, and practices, on this
subject of slavery, which I think are not honorable to the Church. I
have known these things, as from time to time, through ten years past,
they have come to light, with other things of like bearing of earlier date.
I have known these things, and have kept silence. I have kept silence,
because I desired peace, my own peace, I hope, still more the peace of
the Church. I have kept silence, because I have always deprecated violent
agitation over particular forms of evil, which is so apt to run into exag
gerations and extremes, damaging alike to personal character and to the
best interests of truth and righteousness. I have kept silence, because I
108
have no aptitudes and no taste for such conflicts. I have kept silence,
because I have known something of the manifold complications and diffi
culties of this whole problem of slavery and the slave population, and be
cause it has long been my settled conviction, that men living in the midst
of slavery, and. to whom immediately and chiefly it belongs, alone are
competent to deal wisely with it, and to devise and execute measures for
abating its evils, and effecting ultimately its abolition. Gladly would I
have continued to be silent, as I have been habitually silent concerning
the relations of the Church to the whole subject.
But when the minions of that Pro-Slavery Power which has, through
a long series of years, so prostituted and demoralized the administration
of our noble political system, to the protection, perpetuation, and extension
of slavery, obtrude themselves into our heritage in these free states, and,
on our own free soil, professedly in the interest of slavery, impudently in
terfere with us when quietly prosecuting, upon our own field, the work
of the Church, and wrest from us an institution established for its serv
ice, then, I say, that the question is no longer about the slavery of the ne
groes, but whether we ourselves shall be brought in bondage to this impu
dent and odious domination. Is Liberty, born of Christianity, baptized in
the blood of our fathers, rocked in the cradle of Presbyterianism, amidst
the shock of arms in the battles of the old Dutch Republic and on the
brave old hills of Scotland, and standing up here, so proudly in the full
ness of its strength, in this great land, the land of the free and the home
of the brave, is Liberty to perish at last here among American Presbyter
ians? This is the question which I ask all right-hearted Presbyterians to
ponder well, to lay up in their hearts, and to make the subject of their
meditations.
"No: Liberty shall not so perish. Truth and righteousness shall not
be so borne down, and their voice smothered. This great wrong against
the Church herself shall not be perpetrated for sake of slavery, so utterly
heterogeneous and alien to our principles, our character, and our spirit,
as a people. Let not the enemies of the Presbyterian Church reproach her.
Let not the uncircumcised in heart rejoice over her. It may be she sleeps :
but her heart waketh. Soon she will hear the voice of her Lord, touching
this anomalous and heterogeneous thing, and will arise to vindicate her
honor, to reiterate her ancient testimonies, and to renew her labors, to
correct the errors of former times, and as speedily as possible to efface
this blot on our holy religion, and to obtain the complete abolition of slav
ery throughout Christendom, and if possible throughout the world."
Entries in Dr. Thomas's diary, when John Brown ivas hung. Dit
to, when the flag came down on Fort Sumpter.
Friday, Dec. 2, 1859. "Ossawatomie Brown (John), hanged to-day in
Virginia, as a traitor, for his mad inroad at Harper's Ferry. A stern
Cromwellian fanatic ; but probably a much better man than those who exe
cute him. The Lord reigneth : let the earth rejoice" !
Tuesday, Dec. 27, 1859. "Dr. E. D. MacMaster called and spent the
day. Talked over the propriety of establishing a monthly magazine of
anti-slavery character."
"20 Dec., 1860, South Carolina seceded".
Jany. 10, 1861. "The State of Mississippi yesterday seceded from the
Union, by 32 to 15 votes in the Convention. Yesterday, also, THE FIRST
GUN FIRED in the coming Civil War! The Charleston forts fired on the
U. S. Steamer, Star of the West, sent to re-enforce Maj. Anderson at Ft.
Sumpter.
May God defend the right, and deliver the oppressed!"
Ap. 13. To-day's Gazette informs us that at 4 a. m. on yesterday,
Friday, April 12, the Rebels of South Carolina, after demanding the sur-
109
render of Fort Sumpter, OPENED FIRE; and so has begun the long-
expected WAR between our Government, and the rebels of the slave-hold
ing South. May a just God, the righteous Judge, decide the contest;
giving deliverance to the oppressed slaves, whose cry has so long ascended
to heaven !
FROM REV. E. D. MACMASTER, D. D.
Dr. MacMaster in retirement. His views as "a looker-on in
Venice", regarding the intentions, hopes and fate of the
slave power.
Poland, Ohio, January 1st, 1861.
Rev. and dear Sir:
It is the first day of the new year. Although not much given to observe
"days", I avail myself of the occasion to offer to you, your wife, and your
daughters, and your sons, my salutations, and my best wishes that it may
be to you a happy year. I add; not, like a Spaniard, the wish that you
may live a thousand years; for who would live alway? but my prayer
that you may live as many years as you desire, and that they may be to
you, and all yours, happy years.
I remember with much interest the many pleasant hours I spent with
you in the days of years now gone by, hours from which I had both en
joyment and profit. The current events of the present times minister sub
jects of remark, and food for reflection; and the shadows cast before of
coming events give occasion for expectation. Of the latter, the most nota-
able are the prospective issue of the strange revolution still in
progress in "the Flowery Land" the prospective dissolution of "the Sick
Man", and the prospective disintegration of that ugly conglomerate, the
Hapsburgh horn of the ugly "beast" which the Seer of Patmos saw arising
out of the abyss. Of the former the most remarkable are, the stripping of
poor old Pio Nono of his ancient patrimony, and the consolidation of the
little States of that renowned Peninsula, so long rent by their own internal
distractions, in one Italian nationality, and under institutions as liberal
as they are yet able to bear ; and the violent talk of our own confederacy,
in the interest of slavery propagandism. I say the talk of disruption ; for
I am not yet clear that anything more is meant than talk, and whatever
talk may be able to extort from a pusillanimity which has never yet failed
to yield all which impudence has demanded of it.
I have supposed, indeed, for many years that there are in the South
traitprs who, seeing their own section, under the blight of slavery, more
and tnore continually overshadowed by the Free States of the North, if
they thought it could be done, would be willing, and more than willing,
toJWry off from the present Union as many as they can of the Slave
States, and, adding by conquest to these Cuba and the weak and barbar
ous States of Mexico and of Central America, to form on the sunny shores
of the Gulf a new Confederacy over which they might bear rule. They
would thus have a society after their own heart ; black slaves for the "mud
sills ;" above these a class of "poor whites" for artizans and shop-keepers,
and over all themselves as an aristocracy, owning the land, and, as lords
of the domain, holding all political power.
The only question is, whether these men be so ignorant as to think that
a system such as that can be established in this day when, throughout the
whole world, all the old and long-established systems of robbery and op
pression are crumbling into dust. I have been afraid not only of the ring-
streaked and speckled "Democracy" but of the old chronic spirit of com
promise, of which that respectable, staid, intelligent, conservative, moral,
pious body, the old lady Whiggery, some years ago died, that it might be
uo
revived in the Republican body. Certainly a very fit representative of the
spirit, and a very fit administrator de ftonis non upon the effects of that
very respectable defunct old lady was found in that very grave, serious-
minded, earnest, staunch-principled, pure, and godly person, the Hon. Tom.
Cor win.
Perhaps that danger is past. Some inconvenience, possibly some dis
turbance of public order, may arise from the wicked weakness, or the weak
wickedness, of the poor "Old Public Functionary," who makes it so hard
a trial for us to obey the Divine precept, "Thou shalt not speak evil of
the ruler of thy people." Perhaps we may find forgiveness of our offenses
in the plea, "I wist not that lie was the Ruler." My fears for the country
do not arise from the violent talk of the traitors in the South, but from the
remembrance that God is just. Nearly twelve years ago, in reference to
the then recent spoliation of abject Mexico in the interest. of slavery-propa-
gandism, I remember to have said and printed these words : "If there be a
God in the heavens that judgeth among the nations, I think that this na
tion, however it may for the time have seemed to triumph in the wrong,
has an unsettled case in controversy, upon which judgment is yet to be
rendered by the righteous Judge of all the earth. He looked for judgment,
but, lo, blood! for righteousness, but, lo, the cry of the oppressed!" I
think I afterwards repeated these words in your pulpit. In having given
utterance to them I claim no prophetic foresight. The end was open,
even from the beginning, to the vision of all who had eyes to see. Per
haps the day of reckoning is already come. I pray God to give our coun
try repentance for its sins, and to send to it a good deliverance out of all
its troubles.
I observe these events, my dear sir, only as "a looker-on in Venice,"
from the streets, into which I have been thrust out, for the offense of
having said such things as I here recite. I am not, however, an indifferent
spectator of these events. I feel a deep interest in the race to which I
belong ; a deep interest especially in my country ; above all, a deep interest
in the Kingdom of God, the Church of our Lord, which He bought with
His own blood.
As to myself, from whom, and of whom, your goodness has induced
you, from time to time, to ask that you might hear, I am at present enjoy
ing the hospitalities of my brother's house. Just now I am. with him, in
the midst of the "Metaphysics", so called, of Sir William Hamilton, the
Lectures published the year before the last, but which I have not till now
found time to read.
If I be not mistaken, the Scotch Knight has been overrated. Perhaps
I may rank him higher, when I shall have read him through to the end.
So far as I have gone, he seems to me to have been a man of more reading
than reflection, of more memory than judgment, of more dogmatism than
discrimination. I will not add that he seems to me to have been a man of
more phantasy than philosophy ; for much of his writings show him to have
been a very able man; and his "philosophy of the conditioned", developed
in these "Discourses", though even that needs to be set in a clearer light,
establishes his claim to have been a profound thinker on subjects on which
he had fully and maturely thought. For his philosophic temper and man
ners it is impossible to have a very high respect. To Reid, whom he
treats with respect, he certainly is not just. His uniform treatment of
Brown ; who, though perhaps not a very profound philosopher, was a man
of genius, of brilliant gifts, and of great personal amiability ; leads one to
suspect that such spleen has its origin in some personal pique. In listen
ing to the burly and brusque knight, one cannot but think, how different
the manner of the man from that of the gentlemanly Dugald Stewart!
I expect, when the Spring opens, to turn myself, for a few weeks, per
haps a few months, to secular employment. I shall do this, not that I
like it. But I think it to be necessary to seek for the present means of
111
subsistence for myself and those dependent on me, and for the future
some provision, that, if God spare my life, I shall not, when I am old, be
dependent for my bread on the charity of the world, which, it is said, is
cold ; nor on the charity of the church by whose very faithful love I have
in times past been so greatly enriched. This statement is due to the kind
ness which has prompted your inquiries. In respect to my occupation for
the future, I am not without some plans. But as the song runs, "The
best-laid schemes o' mice an' men gang aft a gley ;" so it is not worth while
to say much at present about these plans. This, however, I may say, that
it is no part of my plans to go into a hole of the rocks, or a cave of the
earth, in a grand disgust of the world, whether the world without the
church, or the world within the church.
FROM REV. E. D. MACMASTER, D. D.
His retirement: intentions: opinion of Dr. Chas. Hodge.
My dear Brother: Poland, Ohio, January loth, 1861.
Your obliging favor of the 8th instant has been duly received ;
and I very cordially reciprocate its fraternal sentiments.
The receipt of your letter ought to have been sooner acknowl
edged ; but it came to me in the midst of the services of the com
munion in my brother's church, the larger share of which he had
devolved on me. I might, indeed, have found time to write; but
the truth is, I had not anything I cared to say on the only point
which seemed to require an immediate reply.
It was the latter part of my letter which was uppermost in
my mind, when I made the suggestion I did concerning it ; what
goes before being regarded as a kind of tug to lug it in. Expect
ing when the spring opens, to go out into a desert place, to build
there a little cottage, a kind of lodging-place in the wilderness of
a wayfaring man, under the cover of which I might have a place
where to lay my head, and to plant corn, that I might have bread
to eat, I hesitated between the feeling that I ought perhaps to
give some account of myself, such as every man owes to his breth
ren, on the one hand, and, on the other, an unwillingness to ob
trude myself and my private affairs on a community, my claims
on whose attention might be questionable. But I despise little
devices, to do little things by indirection; and this is a little
thing for me to be writing letter a.fter letter about. I would
rather it should not be thought, either that I have willingly aban
doned my duty, or that, having been violently thrust out by the
elders, and chief priests, and scribes, I have gone away to pout,
like a petulant child in the sulks, or to growl like a dog in his
kennel with a sore head. But, if you have not sent my letter to
the Presbyter, it may be better to let the thing drop : if you have
already sent it, it is no matter. I beg you to pardon this long
talk dome ipsomet. I shall try not to err again in the same way.
As to the "plans" of which you inquire, I meant just what
I said: that their execution is so uncertain that it is not worth
112
while to say much about them. There are some studies which I
desire to prosecute. There are, too, some topics of theology,
which, it has seemed to me, might be stated more satisfactorily
than is done in the books. A history of the Old Testament
Church, for which there are materials in various works, but not
anywhere reduced to proper form, has seemed to me to be a de
sideratum. I think, too, that there is a present call for a histor
ical review of the past devious course, and present dubious posi
tion of the Presbyterian Church, with past efforts and prospective
results, in relation to slavery ; and I acknowledge I am in pain to
be delivered of the conception. Our rulers need to have some
seasonable words spoken into their ears : the more honest part of
our ministers and people to have their perplexities solved, and
the things within them which are ready to die strengthened.
Perhaps this is a time when men will have an ear to hear. But
whether I shall be able to say what ought to be said, and find
money enough to print it, I am not certain. And as to the other
matters, of more general and permanent interest, whether I shall
be able to do anything in them is doubtful.
I was much interested in the account of your Fast day exer
cise. I hope the word did the hearers good as it doeth the upright
in heart. There was some holding forth of the word in this place
also, and I presume in many other places, the same day. I hope
the fast of the pious Saint James has not been in vain. Will not
your Dayton people publish your sermon? It is a shame, if they
do not. I remember very well your two sermons in 1847, which
I read at the time with care and much interest. I ought to have
acknowledged the receipt of your sermon on the death of Dr.
Haines, which I read with interest, for sake of the subject and
for the author's sake.
You ask what I think of Dr. Hodge's article on the state of
the country. I think it is, like other articles gotten up by the
same cook, a hodge-podge. In what he says of the main causes
and the objects of the treason, there is much truth which it may
be well for those who sympathize with and half justify the
treason to hear. But, in his concessions, expositions, and propos
ed compromises, there is an assumption of the same false defini
tions of slavery which has filled all his articles on the subject
with confused talk, perplexing the minds of the simple, and the
same old leaven of a temporizing spirit, which has so extensively
and so long leavened the mass of the body, of which he is so true
a representative.
Another article showing this, and the large share it has had
in corrupting the mind and heart of the church and country and
producing the present troubles, would be eminently proper to the
occasion. I shall include this in my tractate, if I print anything
on the subject. I prefer, however, that at present nothing be
said of this. But, in the deliverance of our beloved brother
113
Charles, there are some things which our Southern brethren will
think hard to be understood : for example, when he says that,
till lately the advocate of disunion would have been put into the
same category with Benedict Arnold, and he doubts not that is
the place which history will assign to all such ; a saying which,
however, is very characteristically taken back in an erratum at
the end of the Number. That it got utterance by brother Charles
is among the signs that the world moves.
Sketch of Ms life. His great influence and position in the church
and on the slavery controversy. "To Drs. Junkin and Rice
and others upholding the cause of slavery, he brought a
watchful and unceasing aid, comfort and support." How,
and Why? Miami student at Princeton Seminary writes
on the subject.
NOTE. Rev. Dr. Charles Hodge. This is probably the sever
est criticism of Dr. Charles Hodge by any of his cotemporaries ;
and is one that a careful examination of his record shows to
have been wholly deserved. At any rate, it must go as the opin
ion of a man thoroughly competent to express an opinion ; for
there is reason to believe that Dr. MacMaster had watched Dr.
Hodge's position and influence in the slavery contest in the Pres
byterian Church in the West, more closely than Dr. Hodge had
himself.
The lovable qualities of his character, and the fascination
for my father of his winning personality, are well told by Dr.
Thomas in his letter from the General Assembly of Philadelphia,
June 2d, 1846 : that impression seems never to have been affected ;
nor could he willingly admit about Di\ Hodge what Dr. MacMas
ter states in this letter.
The Rev. Charles Hodge, D. D., LL. D., was born in Phila
delphia in 1797, and died at Princeton in 1878. His father was
of Scotch-Irish descent, a graduate of Princeton College, was a
surgeon in the Revolutionary army, and afterward practiced
medicine in Philadelphia : his mother, of French-Hugenot descent,
was born and passed her early life in Boston. Charles Hodge was
graduated at Princeton College, and, in 1816 entered the Theo
logical Seminary there, where he seems to have imbibed the bib
lical view of slavery taught by Dr. Samuel Miller: he certainly
never learned such a lesson of Dr. Ashbel Green, then President
of Princeton College. In 1822, Charles Hodge was elected Profes
sor in Princeton Theological Seminary, where he maintained
himself with growing and distinguished honor and usefulness for
over fifty years. In 1825, he established the Biblical Repertory,
which, assisted chiefly by other Princeton professors, he contin
ued to edit and conduct until his death; its early design being
"to assist ministers and laymen in the criticism and interpreta-
114
tion of the Bible". Its name was afterwards changed to the
"Biblical Repertory and Princeton Review", by which latter
name it has since been known. In such a position, supported and
adorned by all the graces of manner and character and high
scholarship, and a marvelous industry; and, in large part,
through this Review, Charles Hodge and his associates such as
the Alexanders and others of like attainments, made the Prince
ton influence dominant in the Old School branch of the Presby
terian Church in the United States surely no contemporary so
long exerted an equal influence in any other church, at home or
abroad.
In 1836, from the pen of Dr. Charles Hodge, in the Princeton
Review, appeared an article asserting the biblical sanction of
slavery, in these words :
"It is on all hands acknowledged that at the time of the advent of
Jesus Christ, slavery in its worst forms prevailed over the whole world.
The Saviour found it around him in Judea : the apostles met with it in
Asia, Greece and Italy. How did they treat it? Not by the denunciation
of slaveholding as necessarily and universally sinful. * * * * The subject
is hardly alluded to by Christ in any of his personal instructions. * * * *
The assumption that slaveholding is itself, a crime, is not only an error,
but an error fraught with the worst of consequences".
No one can briefly tell or easily exaggerate the harm that
such utterance from such a quarter exerted in the Presbyterian
Church at that day, and during the period of a whole generation.
This doctrine was taught to students in Princeton Seminary, who
became its missionaries throughout the land, north and south.
It was, Dr. Hodge afterwards stated, "inculcated by southern
men all over the South" ;* was eagerly welcomed by all pro-slavery
men, for here was at once a sedative to their consciences, and an
argument and an authority of which they stood greatly in need.
This quotation, as an authority, appears over and over again in
the literature of the slavery controversy in the church, and was
always both text and evidence with the northern defenders of
slavery, like Drs. Junkin and Rice. Nor was the harm confined
within the limits of the church. When the brutal supporters of
Slavery in St. Louis assembled there in public meeting to stifle
free speech and encourage a mob which murdered Lovejoy, they
had in their mouths the words of Rev. Dr. Charles Hodge, and,
"RESOLVED, that the Sacred writings furnish abundant evidence of
the existence of slavery from the earliest periods. The patriarchs possess
ed slaves: our Savior recognized the relation between master and slave,
and deprecated it not ; hence, we know he did not condemn that relation ;
on the contrary, His disciples, in all countries, designated their respective
duties to each other; therefore
"RESOLVED, that we consider slavery, as it exists now in the United
States, as sanctioned by the Sacred Scriptures".
* Letter of Chas. Hodge to Dr. J. C.. Bachus, p. 464 of Life of Dr.
C. Hodge, by his son.
115
After this publication by Dr. Charles Hodge, the only genuine
effort to remove slavery by an amendment to the constitution of
any southern state, was made by the Emancipationists of Ken
tucky in 1849, which movement, it is fair to say, had Dr. Hodge's
active and hearty support. The Kev. K. J. Breckenridge, who led
in this attempt, in a printed address to the people there before
its disastrous failure, said; "The burden of the disquisitions of
those who wished to foster, enlarge and perpetuate slavery in
Kentucky, was the divine origin of the right of property in
man, the marked approval of slavery by Christ and His Apos
tles", etc. Yet Dr. Hodge "held that slavery was a great evil,
and ought to be somehow and sometime brought to an end." *
and he wanted it to go by natural and peaceful modes of death".
These he defined as, "(1) the increase of the slave population
until it reached the point of being unproductive; and (2) the grad
ual elevation of the slaves in knowledge, virtue and property to
the point at which it would be no longer desirable and possible
to keep them in bondage." *
Dr. Hodge idealized slavery and held that its ordinary inci
dents were abuses which^ should be corrected. His son claims
Dr. Hodge's view and position on slavery was substantially that
of Dr. Kobert J. Breckenridge. But the latter had written.
"Out upon such folly! the man who cannot see that Ameri
can slavery, as it exists among us, is founded on the principle
of taking by force that which is another's, has simply no moral
sense".
In 1843, Dr. Wm. Cunningham, afterwards Principal of the
New College, Edinburgh, visited the United States at the head
of a new delegation of the Free Church of Scotland. The aboli
tionists had great hopes of good from this visit, relying on his
well-known love of freedom. Dr. Hodge used all his arts to disap
point all such hope, and with a measure of success. On his
return, Dr. C. wrote to him (Ibid, p. 357) from Edinburgh: "I
succeeded in preventing our Assembly from doing anything on
the subject of slavery, except appointing a committee to con
sider it, and I shall do what I can to get them to do as little as
possible", (p. 357). But it was hard to hold such a man long
in the sophistical meshes which Dr. Hodge had woven about
him; and later, he writes: "I am not satisfied of the soundness
of some of the principles in your article on Abolitionism in the
Repertory. I cannot see how any human being can justly and
validly lose his own personal, natural right to control his time
and labor, unless the element either of his own consent or of
penal infliction for a crime proven be brought in", (p. 361).
What wonder that Dr. Cunningham filed his protest against
* Life by his son, p. 356.
* Essays and Reviews by Dr. C. Hodge, pp. 505-6.
116
the doctrine here taught by his friend! How can anyone read
pages 558 et seq., of this article on Abolitionism * without realiz
ing that Dr. Hodge is here defending slavery on principle,* and
adroitly whittling away the foundation of any such possible
thing as human rights!
From 1836 until after I860, Dr. Hodge brought to the min
isters of his church in the West and South who were upholding
the cause of slavery, a watchful and unceasing aid, comfort and
support. One may fairly question whether there are many who
can now read Dr. Geo. Junkin's biblical defence of slavery with
out some sense of shame. It met Dr. Hodge's warmest approval ;
and, with its caustic "Review" by Dr. Thomas, were the
publications which elicited the article on Abolitionism in
the Princeton Review. One of the outcomes of the anti-
slavery activity set on foot by Dr. Bishop, at Oxford, O., was
the final expulsion from the New School branch of the Presby
terian Church of the Rev. Wm. Graham; for the New School
people would not endure on this subject what was robust ortho
doxy in the Old School branch. Graham published in his defence,
a pamphlet called "The Contrast ; or the Bible and Abolitionism" ;
and this publication and that of Dr. Geo. Junkin were noticed
in the Princeton Review, (p. 310, vol. 20), by Dr. Hodge, as
follows :
"These two pamphlets, refuting the unscriptural arguments of the
Abolitionists, derive a singular interest from their origin. The substance
of both was pronounced in ecclesiastical bodies, to-wit, the Old School and
New School Synods of Cincinnati ; both were produced in a State which is
exempt from the ills of slavery ; and both were written by men who are
natives of free States. We will add, that both are in a degree interesting
and cogent. Mr. Graham's examination of the scriptural passages touching
slavery is cool, patient, and clear from all extraneous matter. His ar
gument is so purely a reiteration of undeniable scripture statement, that
we hold it to be unanswerable. Dr. Junkin's discourse takes a wider
range, and, as founded on the same plain Scriptures, is in like manner a
triumphant vindication of Christian rights, in this matter. Much of the
fanaticism of our age is manifested in seeking to be holier than the law of
God: hence the remarkable concurrence in argument and spirit, of the
extreme polemics, on Oaths, on Total Abstinence, on War and Peace, and
on Slavery. If slavery is ever to be abolished, it must be by means less
desperate, than the attempt to prove that it was condemned by the inspired
writers"
Rev. Dr. Hodge noted and approved the taking possession of
the Northwestern Theological Seminary by the pro-slavery men,
one of whom was his own son-in-law, and he was, according to
the statement of his son and biographer, active and influential in
bringing about the election to a professorship in Princeton Semi
nary, by the General Assembly of the Presbyterian Church, in 1860,
* See Princeton Review, Vol. 20 p. 558 et seq., 1844.
* "I envy neither the head nor the heart of that Northern man who
will defend slavery on principle", John Randolph.
117
of a man* who avowed that "the providential trust of the Southern
people was to conserve and perpetuate the institution of slavery
as now existing". To do justice to Dr. Chas. Hodge, as well as
to further substantiate some of the statements above made, may
require an examination, which space and time do not now permit,
into the teaching of some of the other professors of Princeton
Seminary on the subject of slavery. The first professor in this
institution was Dr. Archibald Alexander, whose biography, pub
lished in 1855, was ,so well and beautifully written by his son,
that it has ever since been a Presbyterian classic. Its only
reference to slavery occurs on pp. 425-6, (condensed edition)
where is given Dr. Alexander's letter to Rev. Wm. S. Plummer,
written in 1830. The letter of enquiry is not given, but Dr. A's
answer says: * * "The subject on which you ask advice is both
delicate and difficult. * * If you wish for my opinion as to
how you may best promote the welfare of those whom Provi
dence has committed to your care, and for whom you must give
an account, I would say, that you can best promote their happi
ness ~by keeping them in your possession, and instructing them
in the Christian religion". So here in 1830, in reply to a question
as to duty, by a minister, who, evidently, was excusably involved,
concerned and conscience-stricken, Dr. Archibald Alexander ad
vises against manumission, and gives no hint of any duty in that
direction. \
Among the Elders in the church at Oxford, O. was Benj. C.
Swan, whose name often appears signed to calls for anti-slavery
movements thereabouts. His son is the Rev. Dr. B. C. Swan,
who married the daughter of Prof. Jared M. Stone, and who now
lives at Metropolis, Illinois: his cousin was Rev. Geo. W. Swan,
who was born and raised in Tennessee, graduated at Miami
University in 1839, completed his three years course at Prince
ton in 1842, and died, I think, when chaplain in the navy. These
men were friends of my father's early anti-slavery days; and
the elder Mr. Swan handed him the following letter, which I find
preserved upon his files.
My dear Cousin : Princeton Seminary, Jany. 12, 1830.
"I am well pleased with the Seminary and with all the Professors
here; have never been so far off from any of my friends before, but T
am as kindly treated by the students and Professors as any here. Dr.
Alexander is truly a great man. He has more strength of intellect than
any man I ever saw in my life. I have never been with a man whose turn
of mind pleased me so well. He says nothing which he has not the strong
est arguments to substantiate. I am, in a word, pleased with all the
Professors in the Seminary. There is a Theological Society connected with
it, in which we debate all subjects connected with theology. Our subject
last night was psalmody.
Last week, those students who are appointed to present questions to
the Society, introduced three questions upon slavery, and no others. Dr.
Miller was in the chair ; he told them that he hoped they would not take
* Rev. Dr, B. M. Palmer of New Orleans.
118
either of them, for they were not the right kind for the Society. The stu
dents were all of the same opinion, with the exception of two or three.
You may therefore guess what became of the questions. Abolitionism does
not even breathe here, let alone flourish. Two or three weeks since we had
up the following question. Ought preachers to preach against those
things which are supported by the government, though they be sinful and
contrary to the Bible? Dr. Miller, (for he was in the chair,) decided that
they should preach against/ them, but with caution. Those students who
offered the questions upon slavery thought that they had the Doctor fast :
they then asked him what they should do in reference to slavery ; should
they not preach against it? I thought that the Doctor was in a difficulty
myself, but he got out of the difficulty very easily ; and I suppose that
you will be surprised when I tell you how he got out of it. He said that
the principle of slavery was not contrary to the Bible, and therefore they
should not preach against it, if they were to go to the South. This was
very unsatisfactory to me. There is no proposition more self-evident to
me than that one man shall not have the labor of another for nothing".
Your friend and cousin,
GEORGE W. SWAN.
Dr. Charles Hodge took pleasure in claiming to be a Repub
lican in politics ; he voted for Fremont in 1856 and each time for
Lincoln in the two following, successive presidential elections.
He disliked and distrusted Lincoln, and all his great steps to
wards Emancipation. Such a man he was. Perhaps the most
critical and decisive point in the great career of the Great
Liberator, was when he took the resolution not to admit the
seceding States back with slavery ; and upon him, for this, Charles
Hodge joined in the hue and cry. But in 1865, the position and
influence of Dr. Hodge was not what it had been in the twenty-
four years following 1836, and the country cared little then, and
probably cares less now, what his opinion might be of Abraham
Lincoln. The battle of freedom had been fought and nearly won
despite him ; and there is a satisfaction, rather than otherwise, in
seeing victory come along with his final protest. A. A. T.
NOTE. It is well, perhaps, to cite a high lay authority for
the biblical sanction of slavery. Here is one:
"To maintain that slavery is in itself sinful, in the face of all that
is written in the Bible on the subject, with so many sanctions of the rela
tion by the Deity itself, does seem to me to be little short of blasphemous".
Alexander H. Stephens "The War Between the States", vol. 2, p. 83,
(1867).
"The abolitionists provoked a sudden revulsion of feeling in the
South, and brought about a state of opinion which aimed to maintain
slavery by texts of Scripture, by the teachings of Christ and his Apostles."
Oeo. Ticknor Curtis, p. 277 vol. 2, "Life of James Buchanan."
FROM THOMAS O. LOWE, ESQ.
Anti-slavery sentiments give him pain. Thinks Dr. Thomas'
views and record on the subject "unpatriotic in the extreme".
Dayton, O., 22 Oct., 1861.
I have no idea that the knowledge of the fact that several of your
congregation differ widely with you in your views of slavery will induce
you to modify your sentiments or your expressions upon this "vexed ques-
119
tion." But I cannot in justice to myself permit you to remain longer in
ignorance of the fact that whenever you preach abolitionism you give me
the greatest pain.
I freely accord you the right to entertain and express your opinions
on this subject (and on all others), but at the same time I consider them
unpatriotic in the extreme.
FROM REV. JOHN CROZIER.
An old student under Dr. MacMaster proposes to ask the Assem
bly to replace him in his old chair.
Olney, 111., Nov. 22, 1861.
My dear Brother:
I see that Dr. Rice has accepted the call to New York. Brother John
son of Peoria wrote me yesterday in anticipation of the acceptance, and
the consequent vacancy of the Chair of Theology in the Northwest Semi
nary, and asks, "Would it be possible to have Dr. MacMaster elected to
fill it?" What do you think of the measure? Does not every question;
every consideration of private and public justice and right involved in the
case, demand that something be now done? In this day of humiliation and
rebuke, ought not the friends of truth to call for a re-affirmation of old
testimonies? and demand that those brethren who have been cast down
because of their unwavering adherence to principle should be restored to
places whence they have been driven out? I think the friends of Rice
and McCormick, who have three Professors, will feel willing for the sake
of peace and harmony, to have the old friends and the Alumni represented
by the former Professor of Theology. Would it not be well for the Alumni
to join in a memorial to the Assembly?
I have another son ; * * * * John MacMaster. Don't you think I
have some moral courage to call a boy after an outcast?
FROM REV. E. D. MACMASTER, D. D.
Proposes to edit a monthly publication.
Monticello, Ind., Aug. 20, 1862.
My dear Brother:
An attack of inflammatory rheumatism, which has confined me to bed
nearly the whole of July and a large part of the present month, and from
which I am yet only partially recovered, has prevented an earlier acknowl
edgement of your favor of the 30th ult.
I felicitate you upon enjoyment of the green hills and pure air, and
free thoughts of the Old Bay State. As to the heterodox theologies, and
the petit ecclesiastical democracies of these Yankees, taceo. I hope you
will come back from your visit to that brave old commonwealth replen
ished with health, and spirit, and life.
As for me, I am yet in Hoosierdom, and have my particular habitat in
a nest infested with more than a usual share of these secessionists mis
creants of the North.
Woe's me that I in Meshech am
A sojouner so long;
That I in tabernacles dwell
To Kedar that belong.
I hope to close up my farming operations for the season, and get away
by the middle of October. When I tell you that I live thirty miles from
my farm, and have seen it but once since the first of November, you will
120
judge how much I am enamored with the Georgies practical or poetical.
I give you hearty thanks for your list of subscribers to the projected
monthly; and not less for your exposition of the Golden Candlestick and
the Olive Trees. The latter I have not sent for, thinking it best it should
remain in your own hands till it is more certain that I shall want it. The
returns of subscribers' names received, are, on the whole, encouraging,
ranging from sixty down to five, three, two, one, to each church ; in all
between 500 and 600; but they are not full enough to be decisive of the
final result. From many to whom the prospectus was sent I will receive
no returns ; but there are many places not yet heard from, as Columbus,
Springfield, Xenia, Urbana, West Liberty, Sidney, Indianapolis, Madison,
Evansville, etc., from which responses more or less favorable may be ex
pected. At the low price of one dollar we jnust have not less than 1200
subscribers to pay the expenses of publication and leave any balance for
delinquencies and other contingencies. Whether so many will be obtained
remains to be seen.
The course of public events furnishes food for reflection. The alleged
purpose of Mr. Lincoln no longer to nurse slavery and coax the rebel slav-
ocracy gives new hope to loyal men. Is it not amazing that over this
black system of inquity, about which a few years ago we had our little
conflicts, the whole country has been for a year and a half convulsed by a
civil war; and that in three months two millions of armed men will be
face to face in deadly strife over it in which it is to perish? Great and
marvellous are thy works, Lord God Almighty ! just and true are thy
ways, thou King of_ saints!
Present my salutations to Mrs. Thomas.
Yours truly and fraternally,
E. D. MACMASTEB.
121
VI
FROM HIS SISTER.
Stress of war times in Indiana: sons in the army. "Unless we
proclaim liberty to the captives, our first-born must die".
Hanover, Ind., 15 Sep. 1862.
My dear Brother:
You say in your letter to mother, you have written to me : I
am glad you have, though it never came, for I had nearly given
up hope of more letters from you. You have no idea of the utter
void in my house. My husband is in the midst of rebels at Cum
berland Gap, now cut off from all communication by mail. He
always wrote cheerfully as long as he wrote, but the last came
many weeks since. My son Thomas, a lieutenant in the cavalry,
is lying ill of typhoid fever at St. Louis, where our youngest boy
is now nursing him. My son, Samuel, an officer of the Third
Ind. Cav. : the paper to-day says thirty of his regiment were
killed or wounded in an action in the army of the Potomac. My
daughter's husband, Wm. Coulter, enlisted in Illinois, and
brought his wife and little daughter here. Near Hanover College
is a camp and battery, for they fear the rebels will cross the
river. My confidence is in God alone; yet we deserve His wrath
and cannot complain if He visit us with distress on distress. I
feel as if we were all implicated in the guilt of slavery, and must
be punished. What has our church done but connive at this
sin? Some twenty years ago, we were aroused a little and be
stirred ourselves ; but finding all asleep around us, we were afraid
to agitate for fear we would waken somebody, and so fell asleep
ourselves. But God's vengeance slumbereth not; and I believe,
unless we proclaim liberty to the captives, our firstborn must
die. How long has He seen parents and children, brothers and
sisters, separated and torn from each other, and no man regarded
it? Now, in a terrible manner, He is bringing us to "remember
those who are bound as bound with them." I am perplexed and
distressed. I know "the name of the Lord is a strong tower, the
righteous runneth into it and are safe." But where are the
righteous? Surely not in these border States. Is there nothing
we can do? Cannot our church, at least, take a bolder stand?
I wish I had your opinion on this question.
Give my love to all your dear family, and believe me, as ever,
Mary T. Gilpin.
122
FROM HIS MOTHER.
Fears some slave-holder may get into her church communion, by
guile. Wants to subscribe to Dr. MacMaster's magazine.
Hanover, Ind., Sept. loth, 1862.
My dear Son :
It gave me great pleasure to hear of your welfare; and of
your journey. You needed relaxation ; and I .rejoice that you are
with a people who are so considerate: I trust your life may be
spared to reward them in spirituals for their temporals. Give
my best love to all I know and thank them for me, for their care
of you. You mention a letter not received, but to make amends,
Mary will enclose one with mine.
Yesterday we had the privilege of sitting around the table of
the Lord, and I trust He was with us. Dr. Scott and an old min
ister of this neighborhood presided at the table. The Dr. preach
ed a very able and faithful discourse from Eph. 1 : 7.
A day or two before the meeting, we found out there was a
slaveholding family, come into your old house, from Kentucky;
bringing an old slave with them, which by the bye, we heard they
had tried to exchange or trade away, while on their route, for one
younger: likewise that they had sold part of their slaves just be
fore they came, and have others in reserve to sell. Your sister
and myself felt disposed to withdraw from the communion, but
had no opportunity of conversing with our ruler. Dr. Scott is
very friendly; often visits us; but had gone to Indianapolis to
fetch his wife. As usual, an invitation was given to communi
cants in good standing in sister churches: they communed: we
likewise. We want your opinion on the subject. It is said he is
a Union man; has a son in the Federal army: but we think we
have as good a right to refuse church fellowship with a dealer in
flesh and blood, as you had to refuse your pulpit to a suspected
traitor, of which Dr. Scott gives us information. We shall talk
with him about it when we have an opportunity.
Last Thursday night, we were aroused by a man crying the
Rebels were crossing the Ohio, JOOO of them at Hanover landing.
This you may be sure alarmed us: we gathered up some of our
warm clothing and prepared for distress; but the Lord in his
mercy relieved us by daylight, for the report proved unfounded.
There were 1000 on the Kentucky side, but none attempted to
cross but two or three spies who are in Madison jail. This
aroused the neighborhood: our re-enforcements have come in,
partly quartered upon the houses, all, all glad to take them. It
is well the country responds so promptly to a call. Amidst all the
confusion I think I can say my mind has been calm. The Lord
is the actual ruler of nations, and I believe will overrule all for
His own glory.
123
I wrote to Mrs. Esp. Cary, after her husband's death, and
received kind reply. How does Dr. MacMaster's magazine suc
ceed? Will you give him my name? Give my love to your Al
fred I admire his spirit. Ever your
MOTHER.
FROM HIS MOTHER.
In tress of war. "The Christian nation should be roused to im
portunate prayer for help." Meanwhile she helps feed sol
diers and knits socks for the army.
Hanover, Ind., Oct. 13, 1862.
My very dear Son :
I received your package to-day, with your affectionate letter,
which I answer at once.
In this time of need, I trust the Lord's people will send up
volleys of incense from the altar which will produce powerful
effects. Our Christian nation should be roused to earnest, im
portunate prayer for help. And He who carried His chosen
people through the Red Sea, and swallowed up their enemies, can
He not now destroy oppression and deliver the oppressed? I be
lieve He is doing it, in His own way, for His own Glory. I
should love to be in some of the praying assemblies, but find sub
mission is my duty ! Pray for me that the Lord would give me a
thankful heart for all His gracious favors : it is true I am confined
to the house, but abound in comforts. I am thankful for a quiet,
peaceful home here. The religious privileges are very great. Drs.
Wood and Jno W. Scott are faithful men : sixty students in the
College; large day-school taught by a suitable teacher; very large
and good Sunday School ; prayer meetings frequent ; female pray
er meeting every week, and all well filled with the people general
ly attentive. Dr. J. W. Scott, boarding with Dr. Wood in Prof.
Stone's house, often inquires after and longs to see you. We en
joy their society very much. Tomorrow the Soldiers' Aid Society
meets here; your sister is making coats and I am knitting socks
for the Army. Prof. Sturgus' family are left very poor. The
young man, whose education is not completed, is seeking a school.
Do you know of one for him? The widow, poor thing! she re
minds me of my own family. When I look back to Oct. 9th, 1831,
^ Good is the Lord! He hath performed all His promises!!
Blessed be His holy name ! ! !
Give my love to all your family. I am glad to hear of their
welfare and well doing.
With much love and sincere affection, Your
MOTHER.
124
FROM HIS MOTHER HER LAST LETTER.
Failing strength. Wants to be with her son when the end comes.
My dear Son : Hamilton, O., March 27th, 1863.
I have before my eyes this morning a sad scene; just now
Jesse Corwin's son's body, brought home from Washington, where
his uncle had procured him a situation as clerk to one of the Cab
inets. He fell from a three-story building. Death has been mak
ing great inroads in this neighborhood. Old Mr. Ogden, you
may remember him at Harrison, an Elder in Eaton Church, Geo.
Dick's father-in-law, was buried here Monday. Old Mr. Keed of
Hamilton likewise has gone. A letter, just come, says my brother,
Monds, is numbered with the dead. * * * *
I am looking forward with pleasure to a permanent residence
with you. My health and strength are, through great mercy, re
turning; still I have not left my room. Will you allow me to
make some requests with regard to my future station. I am
coming to an age when even "the grasshopper is a burden," there
fore the most retired station is acceptable. As you have so many
rooms, will you find me one retired from noise and interruption.
I find both nature and grace demand retirement! and as needle
work, probably, will be my principal employment, it is desirable
I should be alone; lest haply, I should make the garment wrong
side upwards ! for sometimes my brain gets addled. Leaving jok
ing aside, I want to feel quite at home.
Jerome Falconer (home wounded from the army) is reviving
a little. I would like to hear John Woods preach here next Sab
bath. His mother lately told me that he told her some of his
first serious impressions were made in my school-room, under the
church, particularly the Lord's Prayer we at times sung in
verse. I trust many more will compensate for my many years'
labor in the school-room, although through much unfaithfulness.
Pray give my best love to all. Goodbye my dear son, may
Jehovah ! bless you, and crown all your efforts to His glory.
Your affectionate
MOTHER.
FROM CLARK MCDERMONT, M. D., AN ELDER IN HIS CHURCH.
"In a war hospital. Nephews wounded, lie six days without
help, after Chickamaugua. Time just before Mission Ride.
Colored nurses in hospital need help from Dayton.
My Dear Doctor: Cumberland Hospital, Nashville, Nov. 21, 1863.
* * * * My wife went to Chatanooga on the 12th inst., to see my
nephew, William McDermont, who is in a hopeless condition with gun-shot
fracture of the thigh. He lay on the ground with his wounded brother, for
six days after the battle of Chickamauga, without food, shelter or attend
ance of any kind. They sucked the blades of grass to quench their thirst.
On the fourth day the eldest brother died. He was but twenty years of
age, and of much stronger constitution than William ; but mortification at-
125
tacked his limb, and ended his suffering. It is painful in the extreme to
contemplate the condition of those brave brothers lying side by side for
six days without friend or food, or any protection from the rain and cold.
The deceased, who was my namesake, was a youth of much promise. He
had quit the University at Bloomington to accompany two younger brothers
who enlisted as privates in the 82d Ind., and so great was his solicitude
for the welfare of his brothers, that when I offered him a place as clerk in
my office, he declined on the ground that they needed his care and compan
ionship.
My hospital is the largest in the Department, and though I am assist
ed by sixteen Surgeons, I am kept as busy as a nailer. I enjoy the position
very much, but could wish for more time to digest what I see, and to
commune with my friends, many of whom, I presume, imagine I am dead.
It seems barely possible that my quondam correspondents Miss Rebecca
Comley, "Lizzie Johnson, Fannie Brown, etc., would so long deny me the
pleasure of hearing from them, if they knew that I was alive, and would
be greatly cheered by a letter from any of them. When one of them shall
have the charge of sixteen hundred wounded Soldiers, I shall write her
an epistle once a fortnight by way of encouragement. Please say this to
them for me.
I feel some curiosity to know what the people north of the Ohio say of
McCook and Rosecrans' removal from command. It was thought there
would be great dissatisfaction among the troops ; but it is remarkable how
soon they became reconciled to it. I meet no one now who does not seem
to feel that the change was for the best. McCook injured himself by at
tributing the order (openly) to the fact that he was not a good enough
abolitionist, and saying other things disrespectful of the administration.
Rosey is still admired, but there is a feeling that his luck had turned.
The army has been heavily re-enforced, and troops are still arriving from
the East. A Brigade of New York Cavalry arrived yesterday, and went
into camp near the city. Sherman got up to Stevenson with his corps last
week. Rousseau commands from the Cumberland to the Tennessee, and
will soon have an immense force of mounted men. His Headquarters were
established here to-day. Dana, the Assistant Secretary of War, is also
to have his Headquarters at Nashville. Hooker had a sharp engagement
yesterday ; over 150 prisoners were brought up to-night.
I have a proposition which I wish to make to the good ladies of Day
ton, through you. It is that they present the female contrabands of the
Hospital under my charge, with new dresses on next Christmas. There
are about fifty of them in all. They do all the washing for the wounded
soldiers, and do it well and cheerfully, though miserably paid, owing to a
misunderstanding of orders on the part of the disbursing officers. Some
of them have been working for the government for the past seven months
without receiving a cent of pay, and are almost destitute of clothing.
Many of them have husbands enlisted in our army; none of them have
any friends among the white ladies of Tennessee, and I wish them to feel
that they have friends in Dayton. Will you and Dr. Spees put the needles
in motion?
I was glad to hear the result of you late election of church officers.
I hope the elders elected accepted. Give them the right hand of fellow
ship for me, and remember me affectionately to all the dear people of the
dear old church.
TO HIS SON JOHN AT YALE.
"Blessed are ye that hunger now".
My dear Son : Dayton, O., 26 Dec. 1864.
Could you get your overcoat? Your sister sent some money
to you, claiming she owed you some. We find much difficulty in
126
getting the funds to supply the expenses of two sons both at
college ; but do not hesitate to write me just how you are situated,
financially, at any time. I do not wish you to be unnecessarily
straightened; though you cannot have the ample means of some
of your acquaintances. You may see, by and by, that "a man's
life consisteth not in the abundance of the things which he pos-
sesseth." (Lu. 12:15). "Blessed are ye that hunger now" (Lu.
6:21). I remember well the delight with which I once read, in
my student days at Oxford, the lofty and precious word of Jesus,
in Matt. 6 : 19-34, especially the latter part. More than the third
of a century has passed since, having buried my beloved father,
my best earthly friend, I was struggling through the remaining
three years of my college course, on very scanty means indeed,
not one hundred dollars a year; when my Heavenly Father, in
those words of his beloved Son, brought to my heart the assur
ance that He would provide for me. Blessed be His name ! He
has abundantly exceeded all my hopes; and I can confidently
commit you, and my other dear ones to His gracious protection
and care.
* * * * Mrs. Galloway's son has returned home from South
ern imprisonment since the Chicamauga fight. He looks well.
He saw Capt. Franklin Spencer well, the week before he left
Columbia, S. C.
TO HIS SON.
From the Assembly, at St. Louis,
St. Louis, Mo., 18 May, 1866.
My dear Alfred :
You will not forget to use all possible economy in the expenditure of
money. I could not have procured a suitable outfit and defrayed expenses
here, but for the liberality of Mr. T. A. Phillips, (very unexpected, though
very characteristic).
I have declined the offer of the Presidency of Miami University, which
was tendered me by leading members of the Board of Trustees ; partly be
cause the salary would not support my family, and partly because the
family are much attached to Dayton.
FROM REV. W. C. ANDERSON, D. D., FORMERLY PRESIDENT OF
MIAMI UNIVERSITY.
At the Assembly at S.t Louis.
Cincinnati, 24 May, 1866.
We hold you, i. e., this General Assembly, responsible for the peace,
progress, character, and general future of the old Presbyterian Church.
You have begun nobly ; all praise and honor to the stand taken, in relation
to the Louisville Rebels. Many thanks for your speech.
Brother Thomas, treason is right, or it is wrong; the shedding of the
life's blood of three hundred thousand of our brothers is right, or it is
wrong. The advocates of this great fact are in harmony with the mind of
127
Jehovah, or they are not. They ought, under the rules of Jehovah's house,
to repent, or they ought not. I have Boardman's speech, in the St. Louis
Democrat; and never read a more assailable effusion. How I would like
to take him on his assumed positions and false analogies.
Now, Brother Thomas E. Thomas, we are looking to you, who have
done so well on the preliminary fight, to maintain the great principle of the
last five Assemblies, and give us the argument, the appeal and all probable
and possible sequences. Stand straight up to the last five Assemblies. Let
all the Southern sympathizers go. Then urge on union with the New
School Presbyterians. Don't be alarmed by the secession of the old Phil
adelphia-Princeton clique of pro-slavery men. Let them go: they have
been the deep curse of the Old School church since 1845. A union with our
New School brethren, now in perfect sympathy with us. will give us the
grandest organization, especially if we can clear of the Hodge- Vandyke-
Boardman school of Presbyterians. God bless you. Finish up the work
that we may have peace in the future.
NOTE.. .Rev. Wm. C. Anderson, D. D., was born in Washing
ton Co., Pa., in 1804; was graduated at Washington College in
1824. In 1829 he preached as a missionary at the Forks of the
Yadkin in the mountains of North Carolina: he then became
agent of the General Assembly Board of Missions, and visited the
Presbyteries in Tennessee, Alabama and Mississippi: he settled,
as pastor, in New Albany in 1839, and then travelled in Central
America. In 1843 he became Professor of Ehetoric in Hanover
College; and two years later became pastor of the First Presby
terian Church in Dayton, O. He then went to Europe, and while
abroad was elected President of Miami University, which work
he began in the fall of 1849, and resigned in 1854. He then be
came pastor at Chillicothe, and removed thence to a pastorate
in San Francisco, which he resigned in 1863. He died in August
1870 and was buried at Junction City, Kansas.
Dr. Anderson was a man of tact, fine personal presence and
most genial companionship. He was successful, but not persist
ent, in all he undertook. Without controversy or contention, he
was a consistent anti-slavery man; and, perhaps more than any
other, instrumental in the adoption of the "Spring Resolutions"
by the General Assembly, at Philadelphia, in 1861. A. A. T.
TO REV. E. D. MACMASTER, D. D.
Dr. MacH aster is replaced in his old chair at the Seminary.
"The mills of the gods grind slowly," dc.
Dayton, Ohio, 11 June, 1866.
Reverend and Honored Sir,
The General Assembly of the Presbyterian Church in the United States
of America, during its recent sessions at St. Louis, Mo., entrusted to us,
as a committee, the pleasing duty of informing you, that, by an almost
unanimous vote, you have been elected Professor of Didactic and Polemic
Theology, in the Theological Seminary of the Northwest, at Chicago.
In making this appointment the Assembly were persuaded that they
were rendering the highest service in their power to the cause of theolog-
128
leal education in our country. They felt, too, remembering your former
labors in this western field, especially in this department of Christian
work, that they were permitted, through the singular favor of divine
providence, to perform an act of signal justice, not so much to yourself, as
to the Church at large, that, through an influence now forever terminated,
has been so long deprived of your service in a department which you are
pre-eminently qualified to adorn.
The Assembly trusts that you will accept the call of the Church.
The salary attached to the Professorship is three thousand dollars a
year.
With sentiments of sincere respect, and with Christian affection, we
remain Yours, etc.
THOMAS EBENEZEB THOMAS.
R. G. THOMPSON, of Chicago.
JNO. C. GBIEB, of Peoria.
Committee
TO REV. E. D. MACMASTER, D. D.
Dayton, O., June 12, 1866.
My dear Brother :
I have just discharged an official duty which should have
been performed a week ago ; that of communicating to you a for
mal notification of your election as Professor of Didactic and
Polemic Theology in the Seminary of the Northwest at Chicago.
Allow me now to unbosom myself, in a more familiar style, upon
the occurrence of events which delighted the hearts of thou
sands.
Your election was another of the measures which fixed the
character of the Assembly of 1866. Providence had singularly
prepared the way for us. * * * *
Such was the composition of the Assembly, and such the
change of public sentiment in these last years, that the sugges
tion of your name met very general approval. Mr. McCormick
was soon aware that you would be chosen by a very large major
ity. Such was his displeasure at the proposed nomination of Dr.
Lord, that he seemed disposed to accept Dr. MacMaster as a
compromise. He was> informed, however, very plainly, by such
Elders as Williams of Ft. Wayne and Francis of Pennsylvania,
(old friends), that he must not expect to be consulted by the As
sembly as to the election of our theological teachers. Still, it
was agreeable to your friends to find that, in the circumstances
of the case, he found himself precluded from opposition to you.
When the election came on, Dr. Bice, (who had been nomi
nated by the elder of his own church, Mr. Da.y ; and it was said
that the church would back the nomination with a gift of |20,-
000.), telegraphed his withdrawal. He had not the ghost of a
chance. Dr. Lord did the same, for the same reason; perhaps
other reasons. You received over 200 votes.
It was an old Greek saying, as you remember, that "the mills
of the gods grind slowly, 'but they grind exceeding smaU". Divine
129
providence has hastened the revolutions of these last days. Who
could have foreseen seven years ago so rapid a change of situation
as that which the North and the South now present? You pre
dicted the issue, indeed as many of us anticipated it; but when
you promised to meet Thornwell and Palmer at Philippi, I think
you scarcely looked for so early and so radical a revolution of
public sentiment as that we now witness.
You will be aided at Chicago by a valuable body of co-labor
ers, in Drs. Halsey, Lord and Elliott. Your presence will draw
around the Seminary the sympathy and aid of the Northwest, and
of Indiana and Ohio, as nothing else could. I have no question
that the number of students, already encouraging, will be greatly
increased, and the rapidly growing wealth of this region will
supply what is needful toward endowment.
I think 1 need not add further considerations. The eastern
brethren, except a few ultra-conservatives, who are fast finding
their level, are heartily for you. The church feels that it owes
you reparation for a long course of injustice; and, much more,
that it owes to the truth, and to the cause of sound Christian edu
cation, your restoration to that department of labor for which
you are so peculiarly qualified.
Ever truly yours, T. E. THOMAS.
FROM REV. E. D. MACMASTER, D. D.
My dear Sir : Poland, Ohio, July 10, 1866.
I send herewith to you a letter addressed to the committee of the
General Assembly of which you are chairman, signifying my acceptance of
the appointment to the Theological Seminary at Chicago. As a matter of
taste and propriety, in ordinary circumstances, I should prefer a short note,
simply declaring my acceptance. But it is to be remembered that there
has been over the affair of this Seminary a huge war, extending through
more years than our great civil war, though the war itself was not of quite
as great proportions; and that sharp and heavy blows were dealt and
wounds inflicted which are not yet healed. With those who are now the
defeated party it is a question of how they are to be regarded and treated
under the new order of things. My view is that the truth which has so
long been the suffering truth, has paramount rights: among other things,
the right to assert itself to be the truth and to have always been the truth.
On the other hand, if those who in other years acted so badly are disposed
now to act rightly, they are not to be repelled, but conciliated; and least
of all are petty revenges to be taken against them. Briefly to indicate this
as my own view, and, so far as I may be regarded as made by the late ap
pointment to the Seminary the representative of those with whom I have
heretofore acted, as their view also, is the object of my letter. It seems
to be desirable that this should be understood by all concerned, at the out
set of my connection anew with the Seminary.
I have found more difficulty in coming to a conclusion on the question
of returning to this service than you may think. The state of my mind is
exactly expressed when I say that "I do not see that under all the condi
tions of the question I am at liberty to decline this appointment, and there
fore I accept it." How unfit I feel myself for such a work. He only knows
to whom all things are known. Let me, my dear brother, have the help
of your prayers.
130
FROM REV. E. D. MACMASTER, D. D., HIS LAST LETTER.
Hopes and plans for the Seminary at Chicago:
Poland, Ohio, Aug. 28, 1866.
My dear Brother :
Your favor of the 7 inst, came duly to hand and was most acceptable,
as your letters always are.
You say your people gave for the endowment of the Theological Semi
nary less than you hoped, and you seem to think, less than they ought.
I have never thought what they, or any other people or person, were likely
to give. But if I had thought of it at all, I should not have expected a
larger sum than that you name. I have often thought that the feeling of
reluctation to part with money, of men with whom it has been a large part
of the business of their lives to make money, is probably not duly appreci
ated by persons who, like you and myself, have never made this any part
of our business, and to whom the obtaining of what was required for nec
essary uses came as a mere incident of other employments, and almost
without a thought about it, except when, as has sometimes happened to me,
there chanced to be a deficit of it to meet present wants. However this
may be, the Seminary is under obligation to your good people for their
contribution : and, as the present contributions are spoken of in connection
with the endowment of the chair I am called to occupy, though I expect
my usufructuary interest in it not to be of very long duration, I ought to
feel a special obligation, which I am not indisposed to acknowledge. The
Seminary wants $150.000 to endow fifty scholarships ; and $50,000 for
other uses, a Library fund, a Contingent fund, etc. The high cost of living
at Chicago necessitates some provision to reduce the expense to students.
It will not do to depend for this on annual collections. This would involve
the expense of agency, and the churches would become w^eary of annual
solicitations. Hence the need of permanent funds for these objects.
But we much more need an increased activity in the appropriate
agency for finding a larger number of candidates for the ministry, not a
crowd indiscriminately gathered, the good, the bad, and indifferent, but
such as are called of God to do this work, and for taking care OT their
culture and training every way, in learning and in the divine life, before
they go to the Theological Seminary and while in it. This, I think, is
now our greatest want. Will you turn your thoughts to it?
I leave this place for Chicago to-morrow, (29th), via Pittsburgh and
Ft. Wayne, and hope to reach my destination on Monday, the 3d of Sep
tember. Somehow I do not go with a very bouyant spirit. My temperament
has always disposed me to cleave to old friends rather than to seek new
ones; and this, as you will suppose, is not less so now than thirty years
ago. I should go with much more satisfaction, if you were going also.
Indeed, I feel in this respect a dissatisfaction. You, as well as I, were
proscribed seven years ago, and for the same cause: and it is due to yon
and the church and the truth, that you should be recalled to the service
from which you were then relieved. I have this much at heart. I know
not what may be found practicable immediately. Of course I can do noth
ing inconsistent with the relations into which I am put with the professors
now in the Seminary. But, but, but, we must think of this matter. We
ought to have a fifth Professor. Cannot we move for this soon?
Give my best regards to Mrs. T. and all your house, especially my
friend, John. Yours most truly,
E. D. MACMASTER.
131
The McCormick Seminary at Chicago. Sketch of its history and
hope. Remarkable character of Cyrus H. McCormick. No
Political sense, but he cheapened tJie bread of the world.
"All the keys hang not at one man's girdle."
NOTE. "The McCormick Theological Seminary" at Chicago.
The course which Dr. Thomas said Dr. Nathan L. Rice "must be
permitted to run at Chicago" lasted just eighteen months, when
he left this Seminary, never to return. If the times singularly
favored him in 1859, a Nemesis, in subsequent events, was quickly
upon him ; for 1861 was a bad time to establish a pro-slavery out
post, so far removed from support, and in the distant Northwest.
While Dr. Rice departed, the Seminary remained; and a
few words about this institution, destined, probably, to be the
first in influence in the Presbyterian Church, will not be out of
place. In the best biography of Mr. Cyrus H. McCormick, the
statement is made that "he founded the Theological Seminary of
the Northwest". He funded it, but he did not found it. This
correspondence shows who nursed and tended its infancy and
prevented its extinction, or transfer to Danville, where it would
have gone into practical or ultimate extinction. Of course, every
body ought to come to Chicago if he can, but to see this in 1857
required more foresight than to recognize the fact in 1892. The
Seminary might have had an unexampled prosperity had the
plans of Drs. Thomas and MacMaster been carried out and the
land then offered it, situate in Hyde Park, been accepted.
That land is now worth several million dollars: Dr. Grey, Editor
of "The Interior," lately stated, that if this* property had been
taken and held, the Seminary would have been the wealthiest
educational institution in the United States.
No one, not even Dr. L. J. Halsey, who has written a yet
unpublished history of this Seminary, has any wish to narrate the
contentions which followed Dr. Rice's removal to New York; so
bitter did they become, that the General Assembly of the Presby
terian Church released Mr. McCormick from the latter half of his
original bond of donation, which was never paid. But, in 1871.
Dr. Halsey says, Mr. McCormick became reconciled to the Sem
inary; his liberality was renewed and repeated, until, with the
approval of all parties, the General Assembly of the Church de
creed that the institution should forever bear the name of this
remarkable man.
Cyrus Hall McCormick, of Scotch-Irish descent, was born
in 1809, in Rockbridge County, Va. In 1816, his father contrived
a machine which could cut standing grain. His son followed the
line of his father's old investigations, and found a solution of his
problem in an invention that gave a lateral as well as a forward
motion furnished by the horse,s; and, after long difficulty, prac
tical success came when he gave the lateral motion by means of a
132
crank to a staight cutting blade placed at right angles to the
line of draft of the machine. This was in 1831. In 1839, his
Reaper began to go into general use. In 1845, he removed to Cin
cinnati; here he met Dr. Nathan L. Rice, prominent and active
in fighting the pro-slavery conflict in the Presbyterian Church, of
which Mr. McCormick was already a member. In 1847, he remov
ed to Chicago, where, two years later, his brothers, Wm. S., and
Leander J., joined him. With their efficient help he quickly
founded a great fortune at Chicago, at a time when fortunes there
were neither numerous nor great. With great success there came,
as there always come in such cases, men eager to seize upon and
dispute the right to his inventions. The latter were indisputable,
although they were imperfectly protected by patents. In the
litigation and printed controversies that ensued, Mr. McCormick
discovered an ability, persistence and sagacity which was recog
nized throughout the business world of Europe as well as of
America. With the growth of his strength and fortune, the poli
tics, which was then only the slavery controversy, of this country,
greatly interested him. He was a staunch, perhaps the best and
most liberal friend of Stephen A. Douglass; in his interest he
went to the Democratic Convention at Baltimore in 1860, and he
followed his fortunes up to the day when Senator Douglass an
nounced to the people of Illionois that "the quickest road to peace
was stupendous preparation for war". Thereafter, of all men
who were purely business men, Cyrus H. McCormick was perhaps,
for a time, the most dangerous in the United States. In 1864,
during the McClellan canvass, he was candidate for Congress, in
Chicago, and was defeated by the general patriotic uprising there.
He proposed that the democratic party, by convention, should
select a "commission" to meet a similar delegation from the south,
to end the war and restore the Union. Who can exaggerate the
cost to humanity on this continent of the success of such a
scheme! It was only refrained from by the certainty of the arrest
and imprisonment of any attempting to carry it out. Mr. McCor
mick was no Secessionist or disunionist; yet there was no length
he would not go, to save his beloved institution of slavery. But,
after all, we must not blame him too severely. He was no worse
than thousands of good men of his day, of like opinions. He had
not fomented rebellion or secession ; he was not a politician or a
statesman. The fact is, with almost every other merit, he had
no political sense. He said, "The two strongest hoops which held
the Union together were the Democratic Party and the Old
School Presbyterian Church." Strong hoops they, when the
strain came!
How true it is that "all the keys hang not to one man's gir
dle" ! The portrait of McCormick hangs in the hall of the insti
tution he endowed, and no one caji help liking that face. His
memory is held high in honor among citizens of this community
133
whose opinion is most worth asking. He was, indeed, one of the
great captains of industry. His invention, developed by himself
and others, directly, and by countless indirect ways, enriched the
whole Northwest. More than this I place to his honor; for he
probably did more than any other one man who ever lived to
cheapen the bread of the world. A. A. T.
TO HIS DAUGHTER MRS. EDWIN A. PARROTT.
On his son's graduation at Dartmouth College. Things liked,
and disliked.
Mr. Jabez Fisher's, Washington, N. H., 23 July, 1807.
My dear Mary May :
Your mother and I reached Hanover, as you may have heard from the
children, by Saturday noon. Alfred met us at the cars, and took us direct
ly to Dr. Noyes. The Professor, wife, and daughter, constitute the family ;
though the younger son and wife were home on a visit. We could not
have fallen on a pleasanter home for a few days. Dr. Noyes has been the
theological Professor at Dartmouth for seventeen years. He is one year
older than I am ; a quiet, thoughtful, scholarly man, with a pleasant humor
running through his lighter conversation. We had many delightful talks.
reminding me of my long conversations with Dr. MacMaster at New Al
bany.
The commencement exercises were highly creditable. Monday evening
was occupied with prize declamation. I was one of those who composed
the committee to award the prizes. Tuesday was Class-day, as they call it ;
the exercises being such as are appointed by the graduating class. An
Oration, and Poem ; with Chronicles and Prophecies relating to the college
history, and -future career of the class, occupied several hours. The Chron
icles and Prophecies were flat, and unworthy of the occasion ; the wit
being such as could be appreciated only by the students ; and the general
tone of the pieces rather low. The first two pieces, however, were admir
able.. Wednesday was devoted to the orations of invited guests. Dr. Quint
of Newburyport addressed the theological society. I did not hear him ;
having driven over the mountains for ten or twelve miles that morning,
and feeling disposed to rest. Theodore Til ton, editor of the New York In
dependent, delivered the address to the Societies.. He spoke without notes.
His style was not superior to many extempore efforts I have heard in Ohio
his delivery rather energetic than graceful and on the whole falling
below what I had expected. The matter of his discourse was deadly poi
son; shallow, conceited, pretentious, and false. His theme was Mental
and Moral Self-culture. He began by saying that we had done what the
Psalmist thought impossible! "We have bound the sweet influences of
Pleiades ;" quoting the language of the Almighty, (Job 38-31) as the utter
ance of the Psalmist. His whole discourse substituted self-culture for
spiritual renovation. It was a scarcely concealed infidelity, from beginning
to end : a sad result of Ward Beecher's religious teaching. And this man
was for years the superintendent of Beecher's sabbath school !
Your affectionate father,
T. E. THOMAS.
134
TO HIS SON.
"The General Assembly of 1871. Chicago seen from two points
of view.
My dear Alfred : Chicago, 111., 26 May, 1871.
I returned yesterday from our Presbyterian Assembly's excursion to
Lake Forest. Almost all the body went, and friends increased the crowd
to about two thousand. Over sensitive people may possibly condemn a
venerable body like a General Assembly for spending a day in such frivol
ous employment as excursions and collations and speechmaking ; but who
ever will sit six hours a day in the Assembly, for a week ; and spend no
small part of the outside hours in committee work ; besides conducting
correspondence and holding important interviews with scores of people,
friends and strangers ; will vote for such a recreation as we enjoyed yester
day with a clear conscience, and hearty good will.
Mr. Mayor Farwell, the merchant prince of Chicago; himself a Meth
odist, but his wife a Presbyterian; planned the trip, and footed the bills.
This was Chicago-like. If he desired to show a few special friends his
house and grounds, it was excusable ; for they have few rivals in the
West; and his private library is one of the largest and most valuable in
the country. You may find an account of the trip under the title of "Edit
orial Correspondence" in the next Herald and Presbyter ; for my room
mate, Dr. Monfort, being prevented from writing, just now, by a boil on
his right hand, I have consented to supply his lack of service by a letter.
It was written, however, at 10 p. m., after our return from the trip, having
been on our feet most of the time since 9 a. m.
Chicago will be admired, or execrated, according to the point of view
from which you regard it. If a colored Jehu, with a glossy hat and white
gloves, in a velvet coat and light inexpressibles, drive yon in an elegant
barouche, with a charming Chicago-enne beside you, to point out the ele
gant gentleman's seats it is no matter which noun the adjective qualify
and her husband, the happy proprietor of numberless land and water
lots, before you, to indicate the rapid steps of the city's growth by the
ever appreciating value of the properties you pass ; if he drive, I say, at
a dashing pace down Michigan Avenue, and up Wabash, between the long
lines of massive, marble palaces, adorned with all that wealth can procure ;
remember, however, that real happiness is an article not to be found in
any of Chicago's princely shops for sale, I mean ; if you roll over the
Nicholson boulevard pavement, with broad sidewalks on each side, flanked
by grassy lawns and overhanging trees ; you will pronounce Chicago, next
to New York, the most brilliant product of American skill in the art of
city-building ; and readily crown her the Queen of the Prairies !
But if you ride or walk for miles, as we did yesterday, beyond the
inky, stinking, horrible Styx, which they call "Chicago River" ; through an
endless series of frame houses, resting in the mud; separated by streets
of natural earth, cut up even now into deep ruts, and knee-deep in mud;
into streets guiltless of sidewalk or shade tree ; the young inhabitants bare
foot and bareheaded, and unkempt and unwashed, and almost undressed,
crawling like tadpoles in the slime of their native pools ; the older, every
woman with a babe on her arms, and every man with a sign of his handi
craft ; if you saw cows milked on sidewalks of board, because the street
was too muddy to be hazarded ; if you surveyed the miles on miles of squal
or and poverty and wretchedness rolled on a dead level, and prepared by
such an endless variety of smells that a friend yesterday said the census of
them should be published among the statistics of Chicago, you would re
port that this famous city is the filthiest stew of human cattle you ever
had the misfortune to visit !
Respect to Judge Jordan. Affectionately your Father,
THO. E. THOMAS.
135
TO REV. JOSEPH G. SYMMES, D. D.
Failing strength. Thinks the success of the Apostles due to
immediate training of the Master.
Middlebury, Vt, 18 Aug. 1874.
Many thanks for your repeated and pressing invitations.
I have been troubled with irregularity of the liver since
April. Till I came here the downward progress was steady.
Since I came, that has been arrested, and the tide turned. I am
told there is no organic disease, nor any reason for a permanent
disability. It is my expectation that the seaside will complete
what the mountain air has begun. I hope to return home by the
middle of September : our Seminary term opens at Lane on Sept.
9th, but I may conclude to spend the latter part of September at
Red Sulphur Springs, Va. In that case, I shall pass over the
New Jersey road on my way to Washington, and nothing would
delight me more than to meet you once more. I long to talk with
you over the past, and especially the future.
The Kingdom of our blessed Lord is assailed on every side,
and worst of all, from within, and must fight a fierce battle be
fore the final victory comes. Come it will, and glorious will be
the reward of those of you who shall be called of God to bear
testimony for the truth as it is in Jesus, against a gainsaying
and godless generation. Not that all generations since the fall
have not deserved the description; but the Scriptures intimate
that in the last days, perilous times shall come, (2 Tim. 3:1-9,
and 2 Thess. 2 : etc.). Certainly the signs of the times, while dis
playing a wider diffusion of the gospel than ever, also exhibit an
unwonted outbreak of hostility to sound doctrine; of contempt
for the Word of God; of bold, unblushing infidelity, as well as
cool, audacious atheism. Well, "The Lord reigneth: let the
earth rejoice" ! If "Clouds and darkness are bound about Him",
we are also sure that "Righteousness and judgment are the hab
itation of His throne".
The Lord raise up and qualify a multitude of faithful men,
able to teach others, being themselves taught of the Lord ! Was
not the unparalleled success of the Apostles due to the immediate
training which they had received from our Divine Master? Oh,
that He would condescend once more to train His own servants
for the work of the ministry !
Mrs. T. joins me in affectionate remembrance of Mrs. Symmes
and yourself and family.
NOTE. Rev. Joseph G. Symmes grew up on a farm in But
ler County, O. ; joined Dr. Thomas's church in Hamilton ; attended
Farmers' College, and with his mother and brother removed to
Hanover, Ind., in order to attend the college there. His mother
died of the visitation of cholera, which carried off Dr. Scovel, the
136
President of the institution. Mr. Symmes was there in attend
ance when Dr. Thomas's Presidency began. He and my father, as
teacher and pupil, always maintained the warmest friendship.
A. A. T.
TO HIS SON. HIS LAST LETTER.
Kemper Lane, Walnut Hills, Cin'ti, O., 18 Dec. 1874.
My dear John :
You know, perhaps, that ever since I came home, I have been
aiding Dr. Smith in reviewing his translation of Spinoza's
Ethica, the celebrated source of modern pantheism. The Doctor
reads his version, while I follow the Latin original to correct any
slips of the eye, or pen; which are wonderfully few, to be sure.
I enjoy the work, for it has given the impulse to review former
studies in this line; as Cicero says; retuli me * * * * ad ea
studio,, quae, retenta animo, remissa temporibus, longo intervallo
intermissa, revocavi. (Tusc. Quaest. 1:1.) I began with Spi
noza's Summary of Des Cartes, his master; with Kant's Critique
of Pure Reason; and with Chalybaus History of Speculative
Philosophy from Kant to Hegel. These I read pari passu, at
quiet intervals. * * *
Our love to all. Affectionately your Father,
" THO. E. THOMAS.
OBIIT FEBRUARY 2, 1875
137
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