But whence originated the white men, who so resolutely opposed the introduction of the Gospel into the West Indies, and impiously attempted to shut out the light of heaven from the darkened souls of its slaves? In answer to this question, we shall draw, briefly, upon the history of Jamaica, before referred to, by Rev. Mr. Phillippo, as a type of the whole:

"The Island of Jamaica, discovered in 1492, was settled by a colony of Spaniards in 1509, who, by their oppressions and savage cruelties, in less than fifty years wholly exterminated the native Indian population, originally numbering from 80,000 to 100,000. African slaves seem to have been introduced at an early day as substitutes for the natives; and up to 1655, when the English, then at war with Spain, took possession of the island, 40,000 slaves had been imported by the Spaniards, only 1,500 of whom were then surviving. Jamaica, by this change of masters, was not much improved in its social and moral condition, which, under the 146 years of Spanish rule, had been deplorable. It now became the rendezvous of buccaneers and piratical crusaders, a desperate band of men from all the maritime powers of Europe, who continued to perpetrate almost every degree of wickedness, both on sea and land, until 1760, when peace was made with Spain, and a more vigorous administration of law attempted."

The English people deduced four theories from the facts detailed:

1. That the Slave Trade is incompatible with African evangelization.

2. That Slavery, wherever it prevails, is adverse to an increase of population.

3. That Slavery presents an insuperable barrier to the evangelization of the Africans subjected to its control.

4. That Free Labor is more profitable than slave labor-the labor of one freeman, under the stimulus of wages, being more productive than that of two slaves, toiling under the dread of the lash.

These propositions we propose to examine, in detail, in the following pages, so as to judge of their applicability to American Slavery.

CHAPTER II.

EXAMINATION OF THE ERRORS IN THE BRITISH THEORIES, AS APPLIED TO AMERICAN SLAVERY BEFORE WEST INDIA EMANCIPATION.

IN turning from the consideration of the results of British Colonial Slavery, to inquire into the results of American Slavery, * some very striking facts are presented, which show a well-marked diversity in the two systems. The theories entertained by the English, were of slow growth, and not fully adopted until near the period of West India Emancipation. To form a correct judgment in relation to American slavery, and to fairly contrast it with the British system, a period must be embraced of equal extent to that required to form the English theories. They were four in number, as stated in the close of the preceding chapter; and, with a view to the more distinct understanding of the whole of the questions to be examined, we may consider them in separate sections:

SECTION I.—THAT THE SLAVE TRADE IS INCOMPATIBLE WITH AFRICAN EVANGELIZATION.

This theory was fully sustained by the effects of the slave trade upon Africa itself. Looking at the question from that point of view alone, it was a logical deduction from the facts then revealed in the history of that traffic. It presented no redeeming trait in its character, and not a solitary circumstance connected with its prosecution, that tended, in the slightest degree, to work the least

The term "American Slavery," unless otherwise stated, applies to that of the United States.

improvement in the moral condition of its subjects. On land, it greatly aggravated the warlike disposition of the natives, and caused the soil of Africa to whiten with human bones. In the holds of the slave ships, despair and death were ever present, and hope and joy never entered.

But when a broader view of the subject is taken, the hand of God is perceivable in this wonderful movement. Africa was sunk

in the deepest moral darkness, and had wholly forgotten the only Creator. Among her gods were gods of blood, and human beings the offerings sacrificed upon their altars. Wars were waged to multiply captives, that the number of sacrifices might be enlarged, and the anger of the deities more fully appeased or their favor more certainly secured. The slave trader presented himself in the midst of the worshipers, and offered a price for the victims. Superstition, overpowered by cupidity, accepting gold instead of blood, dropped the sacrificial knife, and the devoted one gladly went into slavery to escape the impending horrible death.

The Portuguese took the lead among European nations in the traffic in slaves. The first experiment was made in 1442. It proved successful, and many private adventurers soon afterward embarked in the trade. In 1481, the king of Portugal, taking the title of Lord of Guinea, erected many forts on the African coast for the protection of the traffic. As early as 1503, a few negro slaves had been sent into St. Domingo; and, in 1511, Ferdinand had permitted them to be imported in great numbers. In 1518, some Genoese merchants, who had purchased the monopoly of the traffic in slaves from a favorite of Charles, commenced their transportation from Africa to America, and brought the slave trade into that regular form which it long maintained. The French next obtained its monopoly, and kept it until it yielded them, according to Spanish official accounts, the sum of $204,000,000. In 1713, the English, at the treaty of Utrecht, secured it for thirty years; but Spain, in 1739, purchased the British right, for the remaining four years, by the payment of $500,000. The Dutch also participated in the traffic; and, in 1620, intro

"America" here refers to the West Indies, Mexico, South America, Brazil, &c.

duced the first slaves into the North American Colonies. In 1808, the traffic in slaves was prohibited by both the United States and Great Britain.

*

In the earlier years of the slave trade, the Christian world was in no condition to send the Gospel to heathen lands. In 1516, says an eminent historian, "Religion was regarded only as an instrument of government." The Reformation, then only beginning, was long in making such progress as enabled Protestant Christians to engage in attempts to propagate their religion. They were more concerned for themselves, and for their children, than for the world at large; as it was long doubtful whether they could maintain their ground in opposition to the power wielded against them. These were days of darkness and discouragement, but light and hope at length arose, and Christians began to put on their armor to battle for the extension of the kingdom of Christ It was not until near the close of the 18th century, that Christian missions were vigorously commenced, by some of the British churches; and it was only in 1812, that the first American missionaries went into their fields in Asia. Six years earlier, the father of our Foreign Missionary scheme, SAMUEL J. MILLS, recorded this memorable sentence: "I think I can trust myself in the hands of God, and all that is dear to me; but I long to have the time arrive, when the Gospel shall be preached to the poor Africans." A few years later brought around the organization of the African Colonization Society; and Mr. Mills offered himself, as an explorer, to find a highway for the colored man's return to the land of his fathers. He accomplished his object, 1817, only to find his grave, on the return voyage, in the midst of the

sea.

The Christian Church had now become awakened to the importance of extending the Gospel to the heathen throughout the world. Asia, with its pagan inhabitants and its false religions, was not unknown to the Christians of Europe and America. But Africa, with its barbarous hordes and murderous religious rites, was known only to the slave trader. Much had to be learned in relation to the mode of conducting Christian missions. In turning over the historic page, it was found that

* D'Aubigne's History of the Reformation.

"Christianity, at first, went wherever a preparation had been made for its reception by the scattering and settlement of the Jewish race, and by the preexistent diffusion of the scriptures of the Old Testament, in the Greek language. Within these limits the Gospel seated itself, and there it held its position with more or less of continuity; and beyond the same limits it was, indeed, carried forth, and it won its triumphs; but soon it lost its hold; soon it retreated, and disappeared, leaving only some scattered and scarcely appreciable fragments on its spots, to denote the course it had taken.” *

If primitive Christianity could only sustain itself permanently, in the midst of the civilized races of men, what security was there that, in the 18th and 19th centuries, it could be extended among the barbarous tribes of Africa, or of any other country? Whether the founders of modern missions had doubts upon this subject or not, they wisely resolved, in sending out missionaries, that the school and the church should be inseparable. This was the more necessary, as, in every field occupied, whether in Asia, Africa, the Islands of the Sea, or among the Indians of North America, a strange language had to be studied before the missionary could deliver his message of salvation.

But what was God doing, while man was thus tardily preparing for the evangelization of the world? British and American Christians, enjoying religious freedom, and using a common language, were the most active and zealous in promoting the work of missions. The slave trade had brought to their doors its thousands of thousands of Africans, who, under slavery, had been taught the English language, and were thus prepared to be instructed, directly, by the Christian teacher, who knew only his mother tongue. Many Christians, both English and American, beheld the hand of God in this movement, and accepted it as a Providential dispensation, bringing within their reach a race of men otherwise inaccessible to the Gospel. Others, equally devoted to the cause of Christ, and anxious to extend his kingdom among men, consecrated themselves to the work in Africa itself. The barbarism of that benighted people was thus assailed at the two extremes. In the West Indies the teachers were few, and met

* Isaac Taylor's Wesley and Methodism, p. 293.