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(1839) Daniel A. Payne, “Slavery Brutalizes Man”

 Daniel A. Payne was born on February 24, 1811, in Charleston, South Carolina, the son of free blacks. Educated at a Charleston school established by free blacks and by a private tutor, he mastered mathematics, Greek, Latin, and French. In 1826 Payne joined the Methodist Episcopal Church and three years later opened a school for African American children, which he conducted until the South Carolina legislature passed a law on December 17, 1834 to prohibit schools from teaching slaves or free blacks to read and write. Forced to abandon his school, Payne entered the Lutheran Theological Seminary at Gettysburg, Pennsylvania, and became a Lutheran preacher. Later, he left the Lutheran Church and joined the African Methodist Episcopal Church in 1841. Eleven years later he was elected a bishop. In 1863 Daniel Payne became president of Wilberforce University, an Ohio institution established for the education of African Americans in 1856, and served in that office for thirteen years. He was the first African American selected to lead a college.

In June 1839, Payne delivered the oration at Fordsboro, New York, on the occasion of his ordination by the Franckean Synod of the Lutheran Church. The speech was delivered in support of a synodical report to end slavery in America. The speech helped persuade the synod leadership to support the report. Payne’s speech appeared in the Lutheran Herald and Journal of the Fort Plain, N.Y., Franckean Synod 1:15 (August 1, 1839), 113-14. It is posted here with permission of the Lutheran Theological Seminary, Abdel Ross Wentz Library, Gettysburg, Pennsylvania.

MR. PRESIDENT: I move the adoption of the Report, because it is based upon the following propositions: American Slavery brutalizes man—destroys his moral agency, and subverts the moral government of God. Sir, I am opposed to slavery, not because it enslaves the black man, but because it enslaves man. And were all the slaveholders in this land men of color, and the slaves white men, I would be as thorough and uncompromising an abolitionist as I now am; for whatever and whenever I may see a being in the form of a man, enslaved by his fellow man, without respect to his complexion, I shall lift up my voice to plead his cause, against all the claims of his proud oppressor; and I shall do it not merely from the sympathy which man feels towards suffering man, but because God, the living God, whom I dare not disobey, has commanded me to open my mouth for the dumb, and to plead the cause of the oppressed.

Slavery brutalizes man. We know that the word man, in its primitive sense, signifies. But the intellectual and moral structure of man, and the august relations which he sustains to the Deity, have thrown around the name, and being designated by it, a halo of glory, brightened by all the ideas, that are ennobling on earth, and blessed in eternity. This being God created but a little lower than the angels, and crowned him with glory and honor; but slavery hurls him down from his elevated position, to the level of brutes, strikes this crown of glory from his head and fastens upon his neck the galling yoke, and compels him to labor like an ox, through summer's sun and winter's snow, without remuneration. Does a man take the calf from the cow and sell it to the butcher? So slavery tears the child from the arms of the reluctant mother, and barters it to the soul trader for a young colt, or some other commodity! Does the bird catcher tear away the dove from his mate? So slavery separates the groaning husband from the embraces of his distracted and weeping wife! And are the beasts of the forest hunted, tortured and slain at the pleasure of the cruel hunter? So are the slaves hunted, tortured and slain by the cruel monster slavery! To treat a man like a brute is to brutalize him. We have seen that slavery treats man like a brute, therefore slavery brutalizes man! But does slavery stop here? Is it content with merely treating the external man like a brute? No, sir, it goes further, and with a heart as brazen as that of Belshazzar and hands still more sacrilegious, it lays hold of the immortal mind, seizes the will, and binds that which Jehovah did not bind—fetters that which the Eternal made as free to move and act as the breath of Heaven. "It destroys moral agency!" To destroy moral agency is to fetter or obstruct the will of man. Now let us see if slavery is innocent of this. The very moment that a man conceives the diabolic design of enslaving his brother's body, that very moment does he also conceive the still more heinous design of fettering his will, for well does he know that in order to make his dominion supreme over the body, he must fetter the living spring of all its motions. Hence, the first lesson the slave is taught is to yield his will unreservedly and exclusively to the dictates of his master. And if a slave desire to educate himself or his children, in obedience to the dictates of reason or the laws of God, he does not, he cannot do it without the consent of his master. Does reason and circumstances and the Bible command a slave to preach the gospel of his brethren? Slavery arises, and with a frown, an oath and a whip, fetters or obstructs the holy volition of his soul! I knew a pious slave in Charleston who was a licensed exhorter in the Methodist Episcopal Church; this good man was in the habit of spending his Saturday nights on the surrounding plantations, preaching to the slaves. One night, as usual, he got into a canoe, sailed upon James' Island. While in the very act of preaching the unsearchable riches of Christ to dying men, the patrols seized him and whipped him in the most cruel manner, and compelled him to promise that he would never return to preach again to those slaves. In the year 1834, several colored brethren, who were also exhorters in the Methodist Episcopal Church commenced preaching to several destitute white families, who gained a subsistence by cultivating some poor lands about three or four miles from Charleston. The first Sunday I was present; the house was nearly filled with these poor white farmers. The master of the house was awakened to a sense of his lost condition. During the following week he was converted. On the third Sunday from the day he was convinced of sin he died in the triumphs of faith, and went to heaven. On the fourth Sunday from the time the dear brethren began to preach, the patrols scented their tract, and put them to chase. Thus, an end was put to their labors. Their willing souls were fettered, and the poor whites constrained to go without the preaching of the gospel. In a word, it is in view of man's moral agency that God commands him to shun vice, and practice virtue. But what female slave can do this? I lived twenty-four years in the midst of slavery and never knew but six female slaves who were reputedly virtuous! What profit is to the female slave that she is disposed to be virtuous? Her will, like her body, is not her own; they are both at the pleasure of her master; and he brands them at his will. So it subverts the moral government of God.

In view of the moral agency of man, God hath most wisely and graciously given him a code of laws, and certain positive precepts, to control and regulate moral actions. This code of laws, and these positive precepts, with the divine influence which they are naturally calculated to exert on the mind of man, constitutes his moral government.

Now, to nullify these laws—to weaken or destroy their legitimate influence on the human mind, or to hinder man from yielding universal and entire obedience to them is to subvert the moral government of God.

Now, slavery nullifies these laws and precepts—weakens and destroys their influence over the human mind, and hinders men from yielding universal and entire obedience to them; therefore slavery subverts the moral government of God. This is the climax of the sin of slavery! This is the blackest, foulest, and most horrid feature of the heaven-daring Monster! He stretcheth out his hand against God, and strengtheneth himself against the Almighty-he runneth on him, even on his neck, upon the thick bosses of his buckler. Thus saith the Lord, "Thou shalt not commit adultery." But does the man who owns a hundred females obey the law? Does he not nullify it and compel the helpless woman to disobey God? Concerning the religious instruction of children, thus saith the Lord, "Bring them up in the nurture and admonition of the Lord." But what saith slavery? "They are my property, and shall be brought up to serve me." They shall not even learn to read his word, in order that they may be brought up in his nurture and admonition. If any man doubts this, let him read the slave code of Louisiana and see if it is not death to teach slaves. Thus saith the Lord, "Remember the Sabbath day, to keep it holy." Does not slavery nullify this law, and compel the slave to work on the Sabbath? Thus saith the Lord, "Obey thy father and thy mother." Can the slave children obey this command of God? Does not slavery command the children to obey the master and let him alone? Thus saith the Son of God, "What God hath joined together let no man put asunder." Does not slavery nullify this law, by breaking the sacred bands of wedlock, and separating the husband and wife forever? Thus saith the Son of God, "Search the Scriptures." Does not slavery seal up the word of God and make it criminal for the slave to read it? In 1834, the legislature of South Carolina enacted a law prohibiting the instruction of any slave; and Mr. Lawrence in a pamphlet which he published in 1835, to defend this law, declared that if the slaves were permitted to read the Bible, ninety of them would become infidels, like Voltaire, where ten would become Christians. "Go ye into all the world, and preach the Gospel unto every creature," saith the Son of God. Does slavery permit it? In 1835, a minister of the Episcopal Church, in the city of Charleston, appealed to the civil authority for permission to preach to the free population of an evening, but they would not permit him.

The objector may reply, that at the present moment there are four Methodist missionaries, and one Lutheran, laboring among the slave population of South Carolina. We answer, that this is true, and we are glad of it; but this fact does not overthrow our proposition, nor falsify what we have stated, for although a few planters have permitted the Gospel to be preached to their slaves, the majority of them prohibit it, and this permission is extraneous to slavery and is no part of its creed or code. Slavery never legislates for the religious instruction of slaves, but, on the contrary, legislates to perpetuate their ignorance; and there are laws this very moment in the statute books of South Carolina and other states, prohibiting the religious instruction of slaves. But this is not all that slavery does to subvert the moral government of God. The slaves are sensible of the oppression exercised by their masters; and they see these masters on the Lord's day worshiping in his holy Sanctuary. They hear their masters professing Christianity; they see their masters preaching the Gospel; they hear these masters praying in their families, and they know that oppression and slavery are inconsistent with the Christian religion; therefore they scoff at religion itself-mock their masters, and distrust both the goodness and justice of God. Yes, I have known them even to question His existence. I speak not of what others have told me, but of what I have both seen and heard from the slaves themselves. I have heard the mistress ring the bell for family prayer, and I have seen the servants immediately begin to sneer and laugh; and have heard them declare they would not go in to prayers, adding, if I go in she will only just read, "Servants obey your masters"; but she will not read, "Break every yoke, and let the oppressed go free." I have seen colored men at the church door, scoffing at the ministers, while they were preaching, and saying, you had better go home, and set your slaves free. A few nights ago between ten and eleven o'clock a runaway slave came to the house where I live for safety and succor. I asked him if he was a Christian. "No sir," said he, "white men treat us so bad in Mississippi that we can't be Christians."

Sir, I taught school in Charleston five years. In 1834 the legislature of our state enacted a law to prohibit colored teachers. My school was filled with children and youth of the most promising talents; and when I looked upon them and remembered that in a few more weeks this school shall be closed and I be permitted no more to teach them, notwithstanding I had been a professor seven years, I began to question the existence of the Almighty and to say, if indeed there is a God, does he deal justly? Is he a just God? Is he a holy Being? If so, why does he permit a handful of dying men thus to oppress us? Why does he permit them to hinder me from teaching these children, when nature, reason and Revelation command me to teach them? Thus I began to question the divine government and to murmur at the administration of His providence. And could I do otherwise, while slavery's cruelties were pressing and grinding my soul in the dust, and robbing me and my people of those privileges which it was hugging to its breast, and giving thousands to perpetuate the blessing which it was tearing away from us? Sir, the very man who made the law alluded to, did that very year, increase the property of South Carolina College.

In a word, slavery tramples the laws of the living God under its unhallowed feet--weakens and destroys the influence which those laws are calculated to exert over the mind of man, and constrains the oppressed to blaspheme the name of the Almighty. For I have often heard them sneeringly say, that "The Almighty made Charleston on Saturday night, when he was weary, and in a great hurry." O, Brethren of the Franckean Synod! awake! Awake to the battle and hurl the hottest thunders of divine truth at the head of this cruel monster, until he shall fall to rise no more, and the groans of the enslaved are converted into the songs of the free!!

Sources:

Lutheran Herald and Journal of the Fort Plain, N.Y., Franckean Synod 1:15 (August 1, 1839), 113-14.
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