was one who, in company with the Rev. John L. Montgomery, was appointed by the synod of Mississippi, in 1839, to write or compile a catechism for the instruction of the negroes.
Mr. Jones says, in his "History of the Religious Instruction of the Negroes" (p. 83): "The Rev. James Smylie and the Rev. C. Blair are engaged in this good work (of enlightening the negroes) systematically and constantly in Mississippi." The former clergyman is characterized as an "aged and indefatigable father." "His success in enlightening the negroes has been very great. A large proportion of the negroes in his old church can recite both Williston's and the Westminster Catechism very accurately." The writer really wishes that it were in her power to make copious extracts from Mr. Smylie's pamphlet. A great deal could be learned from it as to what style of mind, and habits of thought, and modes of viewing religious subjects, are likely to grow up under such an institution. The man is undoubtedly and heartily sincere in his opinions, and appears to maintain them with a most abounding and triumphant joyfulness, as the very latest improvement in theological knowledge. We are tempted to present a part of his Introduction, simply for the light it gives us on the style of thinking which is to be found on our south-western waters:
In presenting the following review to the public, the author was not entirely or mainly influenced by a desire or hope to correct the views of the Chillicothe Presbytery. He hoped the publication would be of essential service to others, as well as to the presbytery.
From his intercourse with religious societies of all denominations, in Mississippi and Louisiana, he was aware that the abolition maxim, namely, that slavery is in itself sinful, had gained on and entwined itself among the religious and conscientious scruples of many in the community so far as not only to render them unhappy, but to draw off the attention from the great and important duty of a householder to his household. The eye of the mind, resting on slavery itself as a corrupt fountain, from which, of necessity, nothing but corrupt streams could flow, was incessantly employed in search of some plan by which, with safety, the fountain could, in some future time, be entirely dried up; never reflecting, or dreaming, that slavery, in itself considered, was an innoxious relation, and that the whole error rested in the neglect of the relative duties of the relation.
If there be a consciousness of guilt resting on the mind, it is all the same, as to the effect, whether the conscience is or is not right. Although the word of God alone ought to be the guide of conscience, yet it is not always the case. Hence, conscientious scruples sometimes exist for neglecting to do that which the word of God condemns.
The Bornean who neglects to kill his father, and to eat him with his dates, when he has become old, is sorely tortured by the wringings of a guilty conscience, when his filial tenderness and sympathy have gained the ascendency over his apprehended duty of killing his parent. In like manner, many a slave-holder, whose conscience is guided, not by the word of God, but by the doctrines of men, is often suffering the lashes of a guilty conscience, even when he renders to his slave "that which is just and equal," according to the Scriptures, simply because he does not emancipate his slave, irrespective of the benefit or injury done by such an act.
"How beautiful upon the mountains," in the apprehension of the reviewer, "would be the feet of him that would bring" to the Bornean "the glad tidings" that his conduct, in sparing the life of his tender and affectionate parent, was no sin! * * * * Equally beautiful and delightful, does the reviewer trust, will it be, to an honest, scrupulous and conscientious slave-holder, to learn, from the word of God, the glad tidings that slavery itself is not. sinful. Released now from an incubus that paralyzed his energies in discharge of duty towards his slaves, he goes forth cheerfully to energetic action. It is not now as formerly, when he viewed slavery as in itself sinful. He can now pray, with the hope of being heard, that God will bless his exertions to train up his slaves "in the nurture and admonition of the Lord:" whereas, before, he was retarded by this consideration,—"If I regard iniquity in my heart, the Lord will not hear me." Instead of hanging down his head, moping and brooding over his condition, as formerly, without action, he raises his head, and moves on cheerfully, in the plain path of duty.
He is no more tempted to look askance at the word of God, and saying, "Hast thou found me, mine enemy," come to "filch from me" my slaves, which, "while not enriching" them, "leaves me poor indeed? Instead of viewing the word of God, as formerly, come with whips and scorpions to chastise him into paradise, he feels that its "ways are ways of pleasantness, and its paths peace." Distinguishing now between the real word of God and what are only the doctrines and commandments of men, the mystery is solved, which was before insolvable, namely, "The statutes of the Lord are right, rejoicing the heart."
If you should undertake to answer such a man by saying that his argument proves too much,—that neither Christ nor his apostles bore any explicit testimony against the gladiatorial shows and the sports of the arena, and, therefore, it would be right to get them up in America,—the probability seems to be that he would heartily assent to it, and think, on the whole, that it might be a good speculation. As a further specimen of the free-and-easy facetiousness which seems to be a trait in this production, see, on p. 58, where the Latin motto Facilis descensus Averni sed revocare, &c., receives the following quite free and truly Western translation, which, he good-naturedly says, is given for the benefit of those who do not
