After the singing, Dr. S---- made several announcements,--amongst others, that the monthly concert to pray for the success of Foreign Missions would be held there to-morrow evening, when several speakers would address the meeting. By all means (said I to myself), and I'll try to be present. He also told his people that the Rev. ----. ------, (from some place in Kentucky,--the particulars I did not catch,) was in the city, as a deputation from the ladies, to solicit subscriptions for the erection of a new church that was greatly needed.

The tall man in the black neckcloth then rose, and, to my surprise and disappointment, read a text. It was I Cor. iii. 21: "For all things are yours." I imagine _he_ was the deputation from the Kentuckian ladies.

After a few introductory remarks explanatory of the context, he proposed to inquire what are the things which "enter into"

("const.i.tute," we should say) the inheritance of G.o.d's people. Slaves (said I to myself) are a part of the inheritance of "G.o.d's people,"

both here and in Kentucky: I wonder if he will notice that.

The first thing, I observe (said he), that enters into the inheritance of G.o.d's people, is the living ministry--"Paul, or Apollos, or Cephas."

To ill.u.s.trate the value of this blessing, he referred to the imaginary Elixir of Life, the Philosopher's Stone, and the Universal Panacea. If such things really existed, what a high value would men set upon them!

But here was something of incomparably higher worth. In order to form an estimate of its value, he led his hearers to imagine the entire loss of the living ministry. Secondly, the "world" belongs to G.o.d's people.

It is sustained for their sake, and therefore sinners are indebted to G.o.d's people for the preservation of their lives. To prove this he referred to the words of our Lord, "Ye are the salt of the earth." In speaking of the preserving nature of salt, he supposed the sea to be without salt.

How pestilential then! But as it is, how salubrious the air that has swept over it! He also referred to another case. There was once (said he) a ship in a tremendous storm; the crew and pa.s.sengers--about 270 in number--were at their wits' end; nothing appeared before them but a watery grave. On board of that ship was a poor prisoner, bound in chains. He was deemed to be of the filth of the world, and the off-scouring of all things. To that poor prisoner the angel of the Lord came, and told him what must be done to save the life of every one on board. The angel's directions were obeyed, and all were preserved.

Thus, for the sake of one of G.o.d's people, were 270 lives spared. He offered another ill.u.s.tration. Three men came to converse with Abraham, on the plains of Mamre. They told him that G.o.d was about to destroy five cities. Abraham began to intercede for them. The preacher recapitulated the wondrous story of this intercession and its success, as further proving that unG.o.dly men owe the preservation of their lives to the presence and prayers of the people of G.o.d. The parable of the tares was also cited, as ill.u.s.trating the same position. "Let both grow together until the harvest." Imagine (said he) all the people of G.o.d removed from the face of the earth--no heart to love Him--no tongue to praise Him,--there would be no reason why the earth should be continued in existence another moment. In the light of this subject, see how great a privilege it is to have pious relatives. "Life" also was, in the third place, a part of the inheritance of the child of G.o.d, because during it he makes a provision for eternity. He dwelt on the richness of the treasure which G.o.d's people are laying up. Suppose (said he) any of you were making money at the rate of fifty dollars an hour,--(I dare say you do so sometimes, reflected I, when you get a good price for your "n.i.g.g.e.rs,")--how rich you would soon be! and how anxious that not a single hour should be lost! But the child of G.o.d is laying up treasure at a faster rate than this. Every time he works for G.o.d, he is laying it up. The Christian's treasure is also of the right kind, and laid up in the right place. If any of you were going to emigrate to another country, you would be anxious to know what sort of money was current in that country, and to get yours changed into it. The Christian's treasure is the current coin of eternity. It is also in the right place. Where would you like to have your treasure? Why, at home.

The Christian's treasure is at home--in his Father's house. Life is his also, because during it he fights the battles of the Lord. Here the preacher made an approving reference to the war against the Mexicans; and I strongly suspect that this view of the Christian's inheritance was dragged in for the very purpose. We fight (said he) under the eye of the General. We fight with a certainty of victory. Death too was, in the fourth place, a portion of the Christian's inheritance. To the people of G.o.d curses are made blessings, and to those who are not his people blessings are made curses. So sickness, persecution, and death are made blessings to the saints. Death to the Christian is like an honourable discharge to the soldier after the toil and the danger of the field of strife. But that ill.u.s.tration (said he) is too feeble: I will give you another. Imagine, on a bleak and dreary mountain, the humble dwelling of two old people. They are bending under the weight of years. Amidst dest.i.tution and want, they are tottering on the verge of the grave. A messenger comes, and tells them of a relative who has died, and left them a large inheritance,--one by which every want will be supplied, and every desire realized,--one that will, the moment they touch it with the soles of their feet, make them young again: he points, moreover, to the very chariot that is to convey them thither.

Would this be bad news to those old people? Now, such is death to the child of G.o.d. The cord is cut, and the spirit takes its flight to the abodes of the blest. Or take another ill.u.s.tration. A stage-coach was once upset. Many of the pa.s.sengers were in great danger. One man s.n.a.t.c.hed a little babe from among the wheels, and laid it down in a place of safety on the roadside. Twenty years after the same man was travelling in a stage, on the same road, and telling those around him about the accident which had taken place a long time before. A young lady, sitting opposite, was listening to the narrative with eager interest, and at last she burst out with rapture, "Is it possible that I have at last found my deliverer? I was that little babe you rescued!"

Something like this will be the disclosures that death will make.

Having thus ill.u.s.trated the inheritance of the people of G.o.d, let me ask you (said he) who are not his people--what will all these things be to you, if you die without Christ? The living ministry? The world?

Life? Death? Having spoken briefly, with power and pathos, on each of these particulars, he very coolly and deliberately turned to Rev. xxii.

17, and read, "The Spirit and the Bride say, Come; and let him that heareth say, Come," &c., &c., and closed abruptly, with neither an Amen nor an invocation of any kind.

Such was the first sermon I heard in the United States. It was thoroughly evangelical and good; but I listened to it with mingled feelings. It was painful to think that such a ministry could co-exist with slavery. The creed it is evident may be evangelical, while there is a woful neglect of the duties of practical piety.

LETTER V.

First Religious Service in America (continued)--A Collection "taken up"--Rush out--Evening Service--Sketch of the Sermon--Profanation of the Sabbath--The Monthly Concert for Prayer.

After sermon Dr. S. gave out a hymn, and told the congregation that the collection for the support of the "beneficiaries" of that church would be "taken up" that morning; adding that, in consequence of this collection not having been made at the usual time (in May last), some of the young men who were preparing for the ministry, and dependent on that congregation for food and clothing, were now in great want. He also suggested that, if any present were unprepared with money, they might put in a slip of paper, with their name, address, and the amount of their contribution, and some one would call upon them.

The collection was "taken up" during the singing, At the last verse the congregation stood up. The benediction was p.r.o.nounced, with outstretched arm, by the Doctor; and the moment he uttered the "Amen!"

all rushed out of the place as fast as they could. This rushing is a characteristic of the Americans. It is seen in their approach to the dining-table, as well as in a hundred other instances. I suppose it is what they call being "smart," and "going a-head."

In the evening I went again to the same "church." The introductory part was shorter and more simple than in the morning. The Doctor's prayer (seven or eight minutes long) was admirable. I wished some dry, prosy pet.i.tioners in England could have heard it. It was devout, comprehensive, and to the point. All cla.s.ses of men--but one--were remembered in it. The slaves were not mentioned,--their freedom was not prayed for!

The Doctor gave us to understand that he was about to deliver the fifth of a series of lectures to young men in great cities. The text was, "The Sabbath was made for man, and not man for the Sabbath;" the subject, "The importance of the Sabbath to young men in great cities."

The text (he observed) involved the principle, that man was not made to observe certain ceremonies and obey certain precepts, but that the observance of rites and laws was enjoined for man's own sake. This principle applied to the inst.i.tution of the Sabbath. The body, the intellect, the affections--all required the rest which the Sabbath affords. The experiment had been abundantly tried; and it had been invariably found that more could be done, in every department of labour, with the regular observance of the Sabbath as a day of rest than without it. The farmer, the student, the legislator, had all tried it. Man could no more do without the Sabbath than he could do without sleep. Writers on slavery, however they differed on other points, were all agreed on this,--that the withholding of the Sabbath from the slaves in the West Indies, together with the other cruelties inflicted upon them, had materially shortened their lives! (How telescopic, by the way, are our views with regard to evils at a distance! West India slavery never wore the hideous features which slavery presents in the Southern States of America. Slavery even in Cuba, with all its horrors, is far milder than in the United States.) France once presented a fearful example of what a nation would be without a Sabbath. The testimonies of Drs. Spurzheim and Rush were cited in confirmation; also that of a respectable merchant in New York, well known to the preacher, who, after the observation and experience of twenty-five years in that city, declared that of those who kept their counting-houses open on the Sabbath not one had escaped insolvency. A poor boy was apprenticed to an apothecary in a large city. To increase his wages and encourage his efforts, his master gave him a recipe and materials for making blacking on his own account. The blacking was made, and placed in pots in the shop window; but day after day pa.s.sed, and no purchaser appeared. One Sunday morning, while the shop was open for medicine, before the hour of public service, a person came in, and asked for a pot of blacking.

The boy was in the very act of stretching out his hand to reach it, when he reflected it was the Lord's-day. Falteringly, he told the customer it was the Sabbath, and he could not do it. After this the boy went to church. The Tempter there teased him about his folly in losing a customer for his blacking: the boy held in reply that he had done right, and, were the case to occur again, he would do just the same. On Monday morning, as soon as he had taken down the shutters, a person came in, and bought every pot of blacking there was; and the boy found that, after deducting the cost of materials, he had cleared one dollar.

With more faith and fort.i.tude than some of you possess (said the preacher), he went and took that dollar--the first he had ever earned--to the Bible Society. That poor boy is still living, and is now a wealthy man.

The preacher said he knew a man, in his own native State of Tennessee, who on his arrival in America had nothing but a pocket Bible; but he made two resolutions,--1st. That he would honour the Sabbath; 2nd. That he would remember his mother. The first dollar he got he sent to her, and declared that he would never forget the Sabbath and his mother. He also was now a wealthy man.

The punishment of Sabbath-breaking was sure, though not immediate. Like the punishment of intemperance or impurity, it would come. Here the celebrated testimony of Sir Matthew Hale was adduced. Dr. Johnson's rules respecting the Sabbath were read, with the observation that no doubt he owed much of his celebrity to their observance. Wilberforce had declared that, at one period of his life, parliamentary duties were so heavy that he would certainly have sunk under them, had it not been for the rest the Sabbath afforded. But the Sabbath was not merely a day of rest,--it was a day for improvement. Where there was no Sabbath, all was bad. The inhabitants of Scotland and New England were distinguished for industry and mental vigour; and they were equally distinguished for observance of the Sabbath. The universal observance of the same day was of great importance. It guarded against neglect. It told upon the unG.o.dly, as was shown by an eloquent induction of circ.u.mstances,--the shops closed--the sound of the church-going bell--the throngs of decent worshippers going to and fro, &c.

Young men in great cities (it was observed) were in great danger, chiefly from example. They met with those who were older in sin than themselves--who prided themselves on knowing where the best oysters were sold, the cheapest horses to be hired, or the cheapest boats to be engaged for the Sunday's excursion. Young men were ready to think, "If I don't do this, I may do something worse." The fallacy and danger of this mode of reasoning were exposed. It might be employed to excuse any sin. Public places of amus.e.m.e.nt were highways to destruction. Ah! how those old people in that little cottage--surrounded with a stone wall--on the hill side--far away--would weep, if they knew their son was treading on the verge of these burning craters! Familiarity with Sabbath-breaking destroyed the sense of guilt. The young medical student when he first visited the dissecting-room, and the soldier when he first stood on the field of battle, were sensible of misgivings, against which repet.i.tion only made them proof,--each gradually losing his first sensations.

The desecration of the Sabbath was a greater evil to society than any tyrant could inflict. How would any infringement of civil rights be resisted! Here was an infringement with consequences infinitely more injurious; and yet the press were dumb dogs, and the pulpit itself was not guiltless!

This masterly discourse was read, but read in such a manner as to lose none of its effect. It occupied upwards of an hour. My irresistible impression as I listened was, _There is a man of G.o.d!_ Truly a light shining in a dark place; for, as I returned to my lodgings, I found the coffee-houses, oyster-saloons, and theatres all open, just as on any other day, only more thronged with customers. How much such discourses are needed in this place, I leave you to judge from the following extract from the _New Orleans Guide_:--

"The greatest market-day is Sunday. At break of day the gathering commences,--youth and age--beauty and not so beautiful--all colours, nations, and tongues are co-mingled in one heterogeneous ma.s.s of delightful confusion. The traveller who leaves the city without visiting one of the popular markets on Sunday morning has suffered a rare treat to escape him."

On the evening of the next day, being the first Monday in the month, I went to the "Concert" for prayer, which had been announced the day before. It was held in a vestry or a school-room under the church.

About sixty or seventy persons were in attendance. When I got there, they were singing the last verse of

"O'er the gloomy Mils of darkness," &c.

A gentleman then gave an address. His object was to show that extensive fields were open in various parts of the world for the introduction of the Gospel. There was nothing clerical in his appearance, and he boggled a great deal; but, as he said "We, the ministers of the Gospel," I inferred that he was the pastor of some other Presbyterian church in the city. Behind the desk, where sat Dr. S----, was hung up a missionary map of the world, drawn on canvas, and illuminated from behind. It was an excellent device. All missionary prayer-meetings should be furnished with one. Those parts where the Gospel is already preached were light, the realms of Heathenism dark, the lands of Popery red, and so forth.

After the address, the pastor called upon "Brother Franklin" to "lead in prayer." The phrase was new to me, but I liked it,--it was appropriate. The prayer was scriptural and good, as was that also of another brother. The second prayed that the war, in which they were then as a nation engaged, might be overruled for good, and "be the means of introducing the Gospel and free inst.i.tutions to a neighbouring republic." Free inst.i.tutions, indeed! (I said to myself): if you conquer, I fear it will be the means of introducing slavery where now it is not! After this prayer the pastor, having delivered a very short address, gave out a hymn, and said that while they were singing Brother such-a-one would "take up the collection,"--a phrase which seems to indicate a greater degree of preparation on the part of the people than our "make a collection." The Americans suppose it to be already made, and nothing remains but to take it up. The good brother came round with an old hat to receive contributions for the cause of missions. The pastor then closed with a short prayer and the benediction. Upon the whole, there were indications of a considerable degree of warm-heartedness in reference to the missionary cause, and especially of tender sympathy and affection towards missionaries themselves. As one of the tribe, I found it rather difficult to preserve my _incog_.

There were present about half-a-dozen black people, some on the right and some on the left of the pastor--"the place of honour!"

LETTER VI.

"Jack Jones"--A Public Meeting for Ireland--Henry Clay--Other Speakers--American Feeling in reference to the Irish Famine--A Slave-Auction.

On that dreadful day, the 28th of January, on which we arrived in New Orleans, Jack Jones, a Welshman, was drowned in the Mississippi, in a generous effort to save another man from a watery grave. In that effort he succeeded, but at the cost of his own life. On the 2nd of February there was an advertis.e.m.e.nt in the papers, in which his friends offered a reward for the recovery of the body. Where was the corporation, or some one of the munic.i.p.alities? for the papers make a continual reference to first, second, and third munic.i.p.alities. Was there no public body, either civil or humane, to come forward on such an occasion? Had "Jack Jones" gone to the war, and butchered a score or two of harmless Mexicans, he would have been loaded with honours; but he _saved_ a human being, close to the metropolis of the South, and his body was left to perish like that of a dog--for aught the citizens cared. I felt proud of my countryman. All honour to "Jack Jones!" May none of Cambria's sons perish in a cause less n.o.ble!

On the evening of the 4th of February I attended a public meeting for the relief of the Irish. It was held in the New Commercial Exchange, and was the first public meeting I had had an opportunity of attending in America. The Commercial Exchange is a fine large building, supported by pillars, and containing an area on the ground floor that would accommodate about 1,500 people. It is but ill-adapted for a public meeting, having no seats or benches. I found about 800 gentlemen present, but no ladies. Nor was that to be wondered at; for out of the 800, about 799 were spitting, 600 smoking cigars, 100 chewing tobacco, and perhaps 200 both chewing and smoking at the same time, for many of those people chew one end of the cigar while burning the other. There was a large platform, and a great number of gentlemen were upon it.

Governor Johnson was the president, a.s.sisted by lots of vice-presidents. When I entered, a tall old gentleman, with rather high cheek bones, and a voice somewhat tremulous and nasal, was speaking. He descanted, in a second or third rate style, on the horrors of famine in Ireland,--its horrors especially as seen in the family. Coming to a period, he said, "It is under these circ.u.mstances that I want you to put your hands into your pockets, and pull out something, and throw it into the lap of starving Ireland!" This caused the most tremendous cheering I ever heard,--"bravo--bravo--bravo,--whoo--hoo--whoo!" The last sound was to me altogether new. Not having learned phonography, I can give you no adequate notion of it; but it was a combination of the owl's screech and the pig's scream. The favoured orator continued his speech a little longer, and at the close there was a storm of applause ten times more terrific than the former. And who was the speaker? It was none other, as I subsequently ascertained, than the celebrated Henry Clay! In departing from the tone of eulogy in which it is fashionable to speak of him, I may be charged with a want of taste and discrimination. That I cannot help. My simple object in these letters is to tell how Transatlantic men and manners appeared to my eye or ear.

Before I went to America my respect for Henry Clay was very great. I am sorry to say it is not so now. I have closely examined his conduct in reference to "the peculiar inst.i.tution," and find it to have been that--not of a high-minded statesman and true philanthropist--but of a tr.i.m.m.i.n.g, time-serving partisan. He has been a main pillar of slavery; and as the idol of the Whig party, a great stumbling-block in the way of those who sought the overthrow of that system. The man of whom I have thus freely, yet conscientiously expressed myself, is nevertheless thus spoken of in the _New Englander_, a quarterly review of high character now open before me:--"We intend to speak in the praise of Henry Clay. His place among the great men of our country is permanently fixed. He stands forth prominent above the politicians of the hour, in the midst of the chosen few who are perpetual guardians of the interest and of the honour [slavery?] of the nation. The foundations of his fame are laid deep and imperishable, and the superstructure is already erected. It only remains that the mild light of the evening of life be shed around it."

The cheering at the close of Mr. Clay's speech merged into an awful tempest of barking. I could compare it to nothing else,--500 men barking with all their might! I thought it was all up with the meeting--that all was lost in incurable confusion; and yet the gentlemen on the platform looked down upon the raging tempest below with calmness and composure, as a thing of course. Amidst the noise I saw a middle-aged gentleman, rising on the platform, deliberately take off his top-coat, and all was hushed--except at the outskirts of the a.s.sembly, where a great trade in talking and tobacco was constantly carried on. This gentleman's name was S.S. Prentiss, Esq.; and the barking, it was now evident, consisted of calling out Prentiss!

--Prentiss!--Prentiss! with all their might, on the top of the voice, and with an accent, sharp and rising, on the first syllable.

This gentleman gave us to understand that he was a lawyer--that he had often appeared before his fellow-citizens on former occasions (those occasions he briefly enumerated); but that the present was the most painful of all. He expatiated largely, and with great vehemence of tone and action, on the miseries of famine as experienced in Ireland,--talked much of their own glorious and free country--("Looking out for a few n.i.g.g.e.rs this morning?" occurred to me),--and made some severe reflections--not, I admit, altogether undeserved--on the Government of England. This man was fluent, though turgid. He seemed resolved to _act_ the orator throughout, and certainly to me appeared in point of talent far--far a-head of Henry Clay. Bravos and hoohoos in abundance greeted Mr. Prentiss. He spoke long; but the noise of the suburbs prevented my hearing so perfectly as I wished.

The cheering at the close of this speech merged into barking as before.

In this instance it was Hunt!--Hunt!--Hunt! that they called for. The president (standing) showed them a sheet of paper, containing probably a list of subscriptions, and smiled coaxingly to intimate that he wished that to be read. But it would not do. Hunt!--Hunt!--Hunt! was still the cry; and the democracy, as before, carried the day.

By this time the atmosphere of the room had become so poisoned with smoking that I could endure it no longer. I had not only the general atmosphere to bear, but special puffs, right in my face, accompanying the questions and remarks which, in that free meeting, of free citizens, in a free country, were freely put to me by the free-and-easy gentlemen around. The meeting resulted in the raising of 15,000 dollars for the relief of the Irish. The sum was handed by the American Minister in London to Lord John Russell; and a note from his Lordship, acknowledging the gift, has gone the round of the papers on both sides of the Atlantic. The subject of relief to Ireland was subsequently, in many ways and places, brought under my notice; and while I have been delighted in many instances with the display of pure and n.o.ble generosity, it was too evident that much of what was done was done in a spirit of self-glorification over a humbled and afflicted rival. It was a fine opportunity to feed the national vanity, and to deal hard blows to England. Not that I was sorry to see those blows, or to feel them.

They drew no blood, and were a hundred times more efficacious than if they had. I felt that there was much in the conduct of England towards her unhappy sister-isle for which she deserved the severest castigation. But I must protest against the form of putting the case, which was very common throughout the United States: "You are shocked at our slavery; and yet you have horrors of ten times greater magnitude, in the Irish famine at your own doors." In this way the Irish famine, was a G.o.d-sent sort of a salvo for the slave-holder's conscience, so soothing and grateful to his tortured feelings that he was but too happy to pay for it by a contribution for the relief of Ireland.

In consequence of the following advertis.e.m.e.nt in the _Picayune_, I screwed up my feelings, and resolved for once at least in my life to see a slave-auction. I was the more disposed to attend this, as it was distinctly stated that they would be sold in families. I should not therefore have to behold the wife torn away from the husband, the husband from the wife, the parent from the child, or the child from the parent, as is so commonly done.

"COTTON-FIELD HANDS.--By Beard, Calhoun, and Co., auctioneers.--Will be sold at auction, on Friday, the 5th inst., at 12 o'clock, at Bank's Arcade, thirty-seven Field Slaves; comprising eighteen from one plantation, and fourteen from another. All acclimated Negroes. To be sold in Families. Full particulars at sale."

"F. 4."

Setting off a few minutes before 12, after about half-a-dozen inquiries, and as many "guessing" answers, I found "Bank's Arcade." It was very near the Presbyterian church, in which I had heard such excellent sermons on the preceding Sabbath. It was a large open building: one side occupied as a bar for the retail of strong drinks, and the other fitted up for auctioneering purposes,--there being conveniences for three or four of the trade to exercise their vocation at the same time. One end was used for the sale of books and other publications, chiefly novels; and the other for the exhibition of fancy goods.