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 Cincinnati. In the vacation (August 1835) he undertook to sell Bibles in the State of Tennessee, with a view to raise means further to continue has studies. Whilst there, he fell under suspicion of being an abolitionist, was arrested by the vigilance committee whilst attending a religious meeting in the neighborhood of Nashville, the capital of the state, and, after an afternoon and evening's inquisition, condemned to receive twenty lashes on his naked body. The sentence was executed on him, between eleven and twelve o'clock on Saturday night, in the presence of most of the committee, and of an infuriated and blaspheming mob. The vigilance committee (an unlawful association) consisted of sixty persons. Of these, twenty-seven were members of churches; one, a religious teacher; another, the Elder who but a few days before, in the Presbyterian church, handed Mr. Dresser the bread and wine at the communion of the Lord's supper.

It will readily be seen that the principle involved in such proceedings as these involves more than the question of slavery. The question was, in fact, this,—whether it is so important to hold African slaves that it is proper to deprive free Americans of the liberty of conscience, and liberty of speech, and liberty of the press, in order to do it. It is easy to see that very serious changes would be made in the government of a country by the admission of this principle; because it is quite plain that, if all these principles of our free government may be given up for one thing, they may for another, and that its ultimate tendency is to destroy entirely that freedom of opinion and thought which is considered to be the distinguishing excellence of American institutions.

The question now is, Did the church join with the world in thinking the institution of slavery so important and desirable as to lead them to look with approbation upon Lynch law, and the sacrifice of the rights of free inquiry? We answer the reader by submitting the following facts and quotations.

At the large meeting which we have described above, in Charleston, South Carolina, the Charleston Courier informs us "that the clergy of all denominations attended in a body, lending their sanction to the proceedings, and adding by their presence to the impressive character of the scene." There can be no doubt that the presence of the clergy of all denominations, in a body, at a meeting held for such a purpose, was an impressive scene, truly!

At this meeting it was Resolved,

That the thanks of this meeting are due to the reverend gentlemen of the clergy in this city, who have so promptly and so effectually responded to public sontiment, by suspending their schools in which the free colored population were taught; and that this meeting deem it a patriotic action, worthy of all praise, and proper to be imitated by other teachers of similar schools throughout the state.

The question here arises, whether their Lord, at the day of judgment, will comment on their actions in a similar strain.

The alarm of the Virginia slave-holders was not less; nor were the clergy in the city of Richmond, the capital, less prompt than the clergy in Charleston to respond to "public sentiment." Accordingly, on the 29th of July, they assembled together, and Resolved, unanimously,

That we earnestly deprecate the unwarrantable and highly improper interference of the people of any other state with the domestic relations of master and slave.

That the example of our Lord Jesus Christ and his apostles, in not interfering with the question of slavery, but uniformly recognizing the relations of master and servant, and giving full and affectionate instruction to both, is worthy of the imitation of all ministers of the gospel.

That we will not patronize nor receive any pamphlet or newspaper of the anti-slavery societies, and that we will discountenance the circulation of all such papers in the community.

The Rev. J. C. Postell, a Methodist minister of South Carolina, concludes a very violent letter to the editor of Zion's Watchman, a Methodist anti-slavery paper published in New York, in the following manner. The reader will see that this taunt is an allusion to the offer of fifty thousand dollars for his body at the South which we have given before.

But, if you desire to educate the slaves, I will tell you how to raise the money without editing Zion's Watchman, You and old Arthur Tappan come out to the South this winter, and they will raise one hundred thousand dollars, for you. New Orleans, itself, will be pledged for it. Desiring no further acquaintance with you, and never expecting to see you but once in time or eternity, that is at the judgment, I subscribe myself the friend of the Bible, and the opposer of abolitionists,

Orangeburgh, July 21st, 1836.

The Rev. Thomas S. Witherspoon, a member of the Presbyterian Church, writing to the editor of the Emancipator, says:

I draw my warrant from the Scriptures of the Old and New Testament, to hold the slave in bondage. The principle of holding the heathen in bondage is recognized by God. * * * When the tardy process of the law is too long in redressing our grievances, we of the South have adopted the summary remedy of Judge Lynch—and really I think it one of the most wholesome and salutary remedies for the malady of Northern fanaticism that can be applied, and no doubt my worthy