“He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.”
Ex. 21:16
“Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;”
Eph. 6:5
“Let every man abide in the same calling wherein he was called. Art thou called being a servant? Care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.”
1 Cor. 7:20-22
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Subsection
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Order of Contents
Summary of the Puritans’ View
Articles 20+
Books 2
Quotes 4
History of Slavery 18
. Early Church 3
. Free Church of Scotland 26
Political Segregation & Integration 1
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A Summary of the General View of Slavery during the Puritan Era
Intro
The following excerpt is from a major juridical work on Scottish civil law during the late 1600’s. The significance of the excerpt below is that it is right.
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James Dalrymple Stair
The Institutions of the Law of Scotland, Deduced from its Originals, & Collated with the Civil, Canon & Feudal Laws, & with the Customs of Neighboring Nations... (Edinburgh, 1681), Title 2, ‘Of Liberty’, p. 21
“1. Liberty is that natural power which man has of his own person, whence a free man is said to be suae potestatis, ‘in his own power’, and it is defined in the law to be a natural faculty to do that which every man pleases, unless he be hindered by law or force.
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5. Though liberty be the most precious right, yet it is not absolute, but limited; First, by the Will of God, and our obediential obligations to Him, and to men by his ordinance; and so though man has power of his own person, yet has he no power of his own life, or his members, to dispose of them at his pleasure, either by taking away of his life or amputation, or hurting of any member by himself, or by giving power to any other so to do, unless it be necessary for preserving the whole, but he is naturally obliged to God to maintain his life:
So likewise men may be restrained, or constrained by others, without encroachment upon the law of liberty, in the pursuance of other obediential obligations; as a husband has power to restrain his wife, from her liberty of going where she will, and may keep her within the bounds of conjugal society; so may parents restrain their children, and also constrain them to the performance of moral duties, and that without any engagement or law; we may also without any injury, restrain a furious person, or one who is inferring violence to himself, in his life or limbs, because this is not against any act of his lawful liberty, and is done as a duty in us of love and mercy:
But in matters of utility and profit, where the natural liberty is not hemmed in with an obligation, there, unless by his own delinquence or consent, man cannot justly be restrained, much less constrained upon pretense of his utility or profit; for liberty, as far preferable to profit, and in the matter of utility, every man is left to his own choice, and cannot without injury to God and Man, be hindered to do what he pleases, or be compelled to do what he pleases not, in things wherein he is free,
6. Liberty may be diminished or taken away by our delinquence in the way of punishment, for seeing it is a right in our own power; as goods and debts may be forfaulted by our delinquence, so may our liberty, in whole or in part.
7. Thirdly, our engagements do commonly import a diminution of our personal liberty, but much more, of that natural liberty of things without us; whence it is that the law allows personal execution or restraint, and incarceration of the debitor’s person, until he do all the deeds that are in his power for the satisfaction of his Creditor.
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9. Fifthly, liberty is wholly taken off by bondage, slavery or servitude, which is diametrically opposite to liberty; for as liberty is that power by which men are sui juris [in his own power], so by servitude they became alieni juris, ‘in the power of another’…
10. Bondage was introduced by the law of nations, and it is among the positive laws of nations, settled by common consuetude [custom], and it took first place in these who were taken in war, who being under the power of their enemies’ sword, did lose their liberty in lieu [in place] of their life [instead of being killed]; such also were these who sold their liberty and gave it up, and were content to be perpetual slaves, as were the Jewish bondmen, whose ears were pierced with an aul [Ex. 21], as the solemnity of their perpetual and willing servitude, the offspring of servants remained in their servile condition…
11. Bondage, though contrair to the nature of liberty, yet it is lawful; liberty being a right alienable, and in our disposal, so that the natural law constitutes us free, but puts no necessity on us, so to continue; and therefore servitude is both approven in the Old Testament; and in the New, it is cleared against that obvious objection, that being made free by Christ, we should not become the servants of men, to which the Apostle answers, ‘Art thou called, being a servant (or slave)? continue so, for nevertheless thou art Christ’s freeman’ [1 Cor. 7]:
But yet Christian lenity and mercy, has almost taken away bondage, except amongst the Spaniards, Portugals [who were Romanist] and other Christian nations bordering upon the Turks [Muslims], where, because the Turks do extremely exercise slavery, especially upon Christians, their neighbors do the like, that they may have slaves to exchange with slaves: little of slavery remains elsewhere among Christians, except the ascriptitii [naturalized foreigners], who are not absolutely slaves… but in Scotland there is no such thing.”
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Articles
1600’s
Gouge, William – ‘The Seventh Treatise: Duties of Servants’ & ‘The Eight Treatise: Duties of Masters’ 1622 55 & 48 pp. in Domestical Duties, pp. 589-693
“…Gouge… addressed the relationship between masters and servants, meaning by ‘servants’ both those ‘born servants, or sold as servants, or taken in war’ and those ‘being by voluntary contract made servants.’… Gouge also said that regardless of where we stand in human society, we have ‘equality’ before God. He warned, ‘If the greatest man that ever was in the world should have a servant that were the [lowest in rank] that ever was, and a case betwixt that master and that servant should come before God, God would not any whit at all lean to that master more than to the servant.'” – Joel Beeke
The French Reformed Churches – ch. 15, article 4 of the Synod of Alancon (1634) in John Quick, Synodicon, vol. 2, p. 348
Rutherford, Samuel – ”Every Man is Born Free’ & how Servitude is Contrary to Nature’ in Lex Rex (1644), Question 13, Assertion 2, ff., pp. 51-53
Ascham, Antony – An Answer to the Vindication of Doctor [Henry] Hammond Against the Exceptions of Eutactus Philodemius, wherein is Endeavored to be Cleared what Power Man has 1. Over his own Liberty, (which is) his All; 2. Over his Own Life, for which He will Give that All (London, 1650) 18 pp.
Ascham (c. 1614–1650) was a was a reformed, puritan, British academic, political theorist, Parliamentarian and diplomat.
This is work deals with the philosophy of slavery in some length and is a reply to Hammond’s, A Vindication of Dr. Hammond’s address etc. from the exceptions of Eutactus Philodemius… (1649).
Mather, Cotton
The Negro Christianized, an Essay to Excite & Assist the Good Work, the Instruction of Negro-Servants in Christianity (Boston,, 1706) 46 pp. with catechisms for servants
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1700’s
Sewall, Samuel – ‘The Selling of Joseph’ (1700) 3 pp.
Sewall was a reformed, New England puritan.
Edwards, Jr., Jonathan – ‘The Injustice & Impolicy of the Slave Trade, & of the Slavery of the Africans, Illustrated in a Sermon’ (1791) 23 pp.
“Jonathan Edwards owned slaves, yet Thabiti Anyabwile has said in a recent paper that Edwards condemned the slave trade and denied that Africans and Native Americans were inferior to white people. His son, Jonathan Edwards, Jr., took the next logical step and advocated against slavery…” – Joel Beeke
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1800’s
McLeod, Alexander – Negro Slavery Unjustifiable: a Discourse (1802) 41 pp.
McLeod was an American, Northern, Reformed Presbyterian.
PCUSA, New School – ‘A Small Breeze-Slavery Discussion’ (1857) 15 paragraphs News-clipping
PCUSA, North, Old School – ‘Foreign Correspondence & the Slavery Question’ (1845) 4 pp. The moderator of the General Assembly was Charles Hodge
Breckinridge, Robert – A Speech in regard to the Power of the Legislature on the Subject of Slavery, of the Importation of Slaves, of Abolitionism, of British Influence, of Religious Liberty, etc. (1840) 32 pp. This speech was given on account of the resignation of Robert Wickliffe from the office of Senator, in defense of his personal character, political principles and his religious connections. Breckinridge in the speech is also defending himself from accusations made to the same effect.
Chalmers, Thomas
Appendix I, ‘Matured Expression of Dr. Chalmers’s Sentiments on the Subject of Slavery in America in William Hanna, Memoirs of the Life and Writings of Thomas Chalmers, vol. 4, pp. 581-91
‘A Few Thoughts on the Abolition of Colonial Slavery’ in Miscellanies: Embracing Reviews, Essays & Addresses
Dabney, Robert
‘Slavery’ (1897) 13 pp. in The Practical Philosophy, pp. 403-16
‘Liberty & Slavery’ in Discussions, vol. 3, pp. 61-69
‘Anti-Biblical Theory of Rights’ in Discussions, vol. 3, pp. 497-522
‘Economic Effects of the Former Labor System of the Southern United States’ in Discussions, vol. 4, pp. 354-91
Hodge, Charles
Essays & Reviews (1857) 661 pp.
In this you will find Hodge taking up the interesting subjects of Regeneration, the Atonement, Theories of the Church, that the Roman Church is part of the Visible Church, the Lord’s Supper, Slavery (which he is against) and Emancipation, amongst others.
The Bible Argument on Slavery (1860), p. 837, 46 pp. from Cotton is King & Pro-Slavery Arguments. This article is different than his article on slavery in his Essays & Reviews.
The Fugitive Slave Law (1860), p. 805 ff. 30 pp.
Miller, Samuel – A Discourse for Promoting the Manumission [Freeing] of Slaves, and Protecting such of them as have been, or may be Liberated (1797) 36 pp.
Thornwell, James – Collected Writings (Richmond, VA: Presbyterian Committee of Publication, 1873), vol. 4
‘Prefatory Note’, pp. 379-80
‘Relation of the Church to Slavery’, pp. 381-97 (1851) a report adopted by the Synod of South Carolina
‘The Christian Doctrine of Slavery’, pp. 398-436 (1850) a sermon on Col. 4:1
‘Speech on African Colonization’, pp. 472-78
‘Foreign Correspondence [with the Free Church of Scotland, 1847]’, pp. 500-504
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2000’s
Willborn, Nick – “Presbyterians in the South & the Slave: A Study in Benevolence,” in The Confessional Presbyterian, vol. 3 (2007) Buy
An excellent historical article chronicling Girardeau’s efforts to minister to the black slaves. Written by one who did his dissertation on Girardeau.
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Books
Dabney, Robert – A Defence of Virginia: & through Her, of the South Buy (1867) 356 pp.
A thorough defense of American slavery. Dabney also gives the history of the rise of the slave trade (which he condemns, Virginia being the first state to outlaw it on Biblical grounds), the legal origins of slavery in America, as well as the history of emancipation in the states.
Robinson, John – The Testimony & Practice of the Presbyterian Church in Reference to American Slavery (1852) 250 pp. with an appendix citing numerous American Church statements on the issue. The work is against American slavery.
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Quotes
That Slavery may be Consistent with Natural Law
Andrew Willet
Hexapla in Genesin & Exodum… (London, 1633), on Ex. 21, Question 10
“Of three kinds of liberty, and how servitude is agreeable to the Law of Nature.
But here it will further be demanded, whether servitude be agreeable to the Law of nature, and how it comes to pass, that the Lord suffered the Israelites being a free people, to be servants one unto another. For the deciding of this doubt, there is a threefold kind of liberty to be considered, a natural liberty, civil, and spiritual.
1. The natural liberty I call that, wherein Adam was created, being subdued to no bondage, neither spiritual of sin, nor corporal in any outward subjection to any creature: but as he had a freedom of will, and was made Lord of his affections within, that he needed not to have sinned, unless he would himself: so he had the dominion of the creatures given unto him. This original liberty of nature considered, servitude and bondage was brought in as a punishment of sin, and so is not simply, and of itself agreeable to the Law of nature.
2. But now since Adam’s fall, there is another kind of civil liberty, and civil servitude opposite unto it. Civil liberty is defined to be a natural faculty, for every man to do as himself likes. . . unless one be hindered by force or in right; for that is no true liberty for a man against right, to do what him likes . . . Now this servitude simply accords not with nature, as the Apostle says, If yet thou mayest be free, use it rather, 1 Cor. 7.21. showing that every one by nature desires liberty and freedom.
But after a sort this servitude is agreeable to nature, not simply, or of itself, but as other punishments are said to be natural, as tending to the maintenance of society among men which is properly natural.
And if it be objected, why since all men are fallen in Adam, and so brought into subjection, why all likewise become not servants: the answer is, that two things must be considered in this our corrupt state: the one is the Law of corruption, brought in by sin, the other the goodness of God: that although all men are subject by sin to the same bondage and corruption, yet the goodness of God qualifies that slavish condition of nature, as that some do enjoy an outward liberty and freedom: like as in the inward faculties of the soul, the Lord gives unto some more light of understanding, dexterity of wit, profoundness of judgement, and other natural gifts, than unto others.
3. The spiritual liberty is wrought in us by grace in Christ, which is from the subjection of sin, and malediction of the Law; that our conscience is no more terrified with slavish fear, but we are at peace with God: and beside, by this spiritual liberty, the faithful have restored unto them the dominion over all creatures: that though not in external possession, yet in a spiritual right, all things are theirs, whether the world, life, death, things present or things to come, 1 Cor. 3.22. and all things work to the best, to those that love God, Rom. 8.28.
So these may very well stand together, external servitude, and spiritual freedom: it is possible for one to bee a freeman to God, and yet a servant in the world, and another to be a bondman to sin, and yet free in the world: for there are divers objects of these two kinds of liberty and bondage; the outward freedom respects this life and state, the free use of riches, and pleasures of this life: the spiritual and internal freedom hath set before it the salvation of the soul, the favor of God, and life eternal. Christian religion then overthrows not the diversity of degrees among men: But as Christ, though he were by his spiritual right, free from all taxes and impositions, yet lest he should offend, payed poll money, Matt. 17. so Christians, though they are made free by faith in the Son, yet for the maintenance of peace and love, and avoiding of offence, in disturbing the temporal State, they are bound as well as others, to be subject unto the powers of this world[.]”
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William Gouge
Domestical Duties, 7th Treatise, Section 3
“Of the Anabaptists’ arguments against the authority of masters, and subjection of servants.
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2. Objection. It is against nature for one to be servant, especially a bond-servant to another.
Answer. To grant that it is against that absolute and perfect nature wherein at first God created man, and that it came in by sin, yet is it not against that order and course of nature wherein God has now settled man. God has turned many punishments of sin to be bounden duties: as subjection of wife to husband and man’s eating bread in the sweat of his brow.”
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Francis Turretin
Institutes, vol. 2, 11th Topic, 2nd Question, ‘The Nature of the Moral Law’, section 19, p. 13
“XVIII. The natural law cannot be said to have undergone a change…
XIX. Nor by the introduction of slavery; while before, by the primeval law [Gen. 1], all were free. They were not otherwise free than inasmuch as they were free from criminality. When this entered [with the Fall of Adam], slavery passed upon all. For he who assails another’s liberty deservedly loses his own. Nor if the law of nature makes all men equal with regard to nature does it follow that they are equal with regard to qualities and external condition.”
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On Slaves Gaining Freedom by Running Away
Samuel Rutherford
Lex Rex… (London, 1646), p. 120
“…and if violence made the surrender of liberty, here is slavery, and slaves taken in war, so soon as they can escape and return to their own, they are free (D. Sect. item. ea Justit. de rerum divin. l. nihil. F. de capt. l. 3). So the learned Ferdinand Vasquez (Illustri. l. 2. c. 82. n. 15) says, ‘The bird that was taken, and has escaped, is free;’ nature in a forced people, so soon as they can escape from a violent conqueror makes them a free people; and si solo tempore (says Ferdinand Vasquez, l. 2. c. 82. n. 6) justificatur subjectio, solo tempore facilius justificabitur liberatio.”
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On the History of Slavery
On Puritanism
Beeke, Joel – ‘The Seeds of Anti-Slavery in Reformed, Puritan Doctrine’ (2010) 3 pp.
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On Early America
Articles
Anyabwile, Thabiti – Jonathan Edwards, Slavery & the Theology of African Americans (2012) 10 pp.
“Jonathan Edwards owned slaves, yet Thabiti Anyabwile has said in a recent paper that Edwards condemned the slave trade and denied that Africans and Native Americans were inferior to white people. His son, Jonathan Edwards, Jr., took the next logical step and advocated against slavery…” – Joel Beeke
Ritchie, Daniel – ‘Radical Orthodoxy: Irish Covenanters & American slavery, circa 1830-1865’ in Church History, 82 (2013), pp. 812-47
PCA Historical Center – ‘Alexander McLeod’s Stand Against Slavery (1800)’
McLeod (1774-1833) was a Reformed Presbyterian minister.
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Book
Moore, Joseph S. – Founding Sins: How a Group of Antislavery Radicals Fought to Put Christ into the Constitution Pre (NY: Oxford University Press, 2016) 214 pp. ToC
See the review by Alan D. Strange in Ordained Servant (March, 2021).
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On Britain
Article
Ritchie, Daniel – ‘Abolitionism & Evangelicalism: Isaac Nelson, the Evangelical Alliance & the TransAtlantic Debate over Christian Fellowship with Slaveholders’ in The Historical Journal, 57 (2014), pp. 421-46
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Book
Murray, Hannah-Rose & John R. McKivigan – Frederick Douglass in Britain & Ireland, 1845-1895 (Edinburgh University Press, 2022)
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On Scotland
See also the section on the Free Church of Scotland below.
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Articles
Whyte, Iain – ch. 1, ‘From James Montgomery to James Macbeth: the Development of Scottish Antislavery Theology & Action, 1756-1848’ in eds. William H. Taylor & Peter C. Messer, Faith & Slavery in the Presbyterian Diaspora (Lehigh Univ. Press, 2016), pp. 15-42
Whyte, Iain – ch. 14, ‘Theology, Slavery & Abolition 1756–1848’ Abstract in eds. David Fergusson, Mark Elliott, The History of Scottish Theology, vol. II: From the Early Enlightenment to the Late Victorian Era (Oxford University Press, 2019)
Ritchie, Elisabeth – ‘Slavery in Scotland: Then & Now’ Covers 1700 to the Free Church of Scotland, and today, with a 78 item bibliography
‘Slavery & the Slave Trade’ (n.d.) 34 paragraphs with further resources at National Records of Scotland
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Books
Whyte, Iain – Scotland & the Abolition of Black Slavery, 1756-1838 Ref (Edinburgh University Press, 2006) 278 pp.
Pettinger, Alasdair – Frederick Douglass & Scotland, 1846: Living an Antislavery Life Pre (Edinburgh Univ. Press, 2019) 305 pp. ToC
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On Ireland
Articles
Ritchie, Daniel
‘Radical Orthodoxy: Irish Covenanters & American Slavery, circa 1830-1865’ in Church History, 82 (2013), pp. 812-47
‘Transatlantic delusions and pro-slavery religion: Isaac Nelson’s evangelical abolitionist critique of revivalism in America and Ulster’ in Journal of American Studies, 48 (2014), pp. 757-76
‘War, religion and anti-slavery ideology: Isaac Nelson’s radical abolitionist examination of the American civil war’ in Historical Research (2016), pp. 1-25
‘”The Stone in the Sling”: Frederick Douglass & Belfast Abolitionism’ in American Nineteenth Century History, vol. 18, no. 3 (2017), pp. 245-72
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Book
Ritchie, Daniel – Isaac Nelson: Radical Abolitionist, Evangelical Presbyterian & Irish Nationalist Abstract (Liverpool University Press, 2018)
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The Early Church
Articles
Schaff, Philip – ‘Social Reforms. The Institution of Slavery’ 6 pp. in The History of the Christian Church, ‘Third Period’, section 20, pp. 115-20
Sommar, Mary E. – ch. 3, ‘Slavery in the Early Church’ in The Slaves of the Churches: a History Pre (Oxford Univ. Press, 2020) Covers the first three centuries
Mowczko, Marg – ‘The Early Church & Slavery’ (n.d.) 6 paragraphs
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The Free Church of Scotland & Slavery
Primary Sources
Articles, Speeches & Letters
Hammond, J.H. – ‘Letter of… Governor Hammond to the Free Church of Glasgow on the Subject of Slavery’ (Columbia, SC: A.H. Pemberton, 1844) 5 pp. The moderator of the presbytery was Thomas Brown.
Hammond appears to have been the governor of South Carolina, and his letter is heralded as one of the best, brief defenses of Southern slavery. The letter is addressed to Rev. Thomas Brown, and his presbytery.
Letter from the Executive Committee of the American & Foreign Anti-Slavery Society to the Commissioners of the Free Church of Scotland (Edinburgh, 1844) 8 pp.
Slavery in the Gentile Churches during the Apostolic Age & the Present Duty of the Free Church of Scotland: especially addressed to the students of the Free Church of Scotland Ref (Edinburgh: C. Ziegler, 1846) 23 pp.
Thompson, George & Henry C. Wright – The Free Church of Scotland & her Accusers: the Question at Issue; a Letter from George Thompson to Henry C. Wright… (Glasgow: Gallie, 1846) 11 pp.
Douglass, Frederick
‘The Free Church of Scotland & American Slavery: An Address Delivered in Dundee, Scotland, on January 30, 1846’ 19 paragraphs in Dundee Courier, Feb. 3, 1846 at Yale MacMillan Center
During his tour of Scotland in 1846, Frederick Douglass (c. 1817 or 1818–1895), the former slave and anti-slavery campaigner, demanded that the Free Church ‘send back the money.’ The Free Church was founded in 1843 and was deprived of public money. It raised some funds from slave-owning Presbyterian churches in the United States.
Many people felt that the Free Church was therefore sympathetic to the slave-owners and opposed to the emancipation of the slaves. ‘Send back the money’ became a popular rallying cry at Douglass’s meetings in Scotland.
‘The Free States, Slavery & the Sin of the Free Church: an Address Delivered in Paisley, Scotland, on March 19, 1846’ 5 paragraphs in Renfrewshire Advertiser, March 28, 1846 at Yale Macmillan Center Here is a fuller transcription of the speech.
‘Send Back the Blood-Stained Money: An Address Delivered in Paisley, Scotland, on April 25, 1846’ Renfrewshire Advertiser, May 2, 1846 in eds. Blassingame, John, et al., The Frederick Douglass Papers: Series One—Speeches, Debates & Interviews (New Haven: Yale University Press, 1979), vol. 1, p. 240
Thornwell, James – ‘Foreign Correspondence [with the Free Church of Scotland]’ (1847) in Collected Writings (Richmond, VA: Presbyterian Committee of Publication, 1873), vol. 4, pp. 500-504
Macbeth, James – No Fellowship with Slaveholders: a Calm Review of the Debate on Slavery, in the Free Assembly of 1846, addressed respectfully to the Assembly of 1847, & to the Members & Kirk Sessions of the Free Church (Edinburgh: Johnstone, 1846) 29 pp.
Various – pp. 92-95 of The British & Foreign Anti-Slavery Reporter, vol. 1, New Series (London: Bolton, 1846), June 1
Includes speeches by William Chalmers and Frederick Douglass.
Nelson, Isaac & the Free Church Anti-Slavery Society – Slavery Supported by the American Churches & Countenanced by Recent Proceedings in the Free Church of Scotland: a Lecture Ref (Edinburgh: C. Ziegler, 1847) 20 pp.
‘American Slavery’ in The Free Church Magazine (Aug., 1853) in The Free Church Magazine, New Series, vol. 2 (Edinburgh: Johnstone & Hunter, Jan-Dec, 1853), pp. 383-84
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Books
Thompson, George & Wright, Henry – The Free Church of Scotland & American Slavery: Substance of Speeches Delivered, with an Appendix containing the Deliverances of the Free Church on the Subject of Slavery 1844-1846 & other Valuable Documents (Edinburgh: Scottish Anti-Salvery Society, 1846) 103 pp. ToC
Free Church Alliance with Manstealers: Send Back the Money; Great Anti-Slavery Meeting in the City Hall, Glasgow, containing Speeches Delivered by Messrs. Wright, Douglass & Buffum, from America, & by George Thompson… (Glasgow: George Gallie, 1846) April 21, 1846 58 pp. no ToC
Thompson, George & Henry C. Wright – The Free Church of Scotland & American Slavery. Substance of Speeches Delivered in the Music Hall, Edinburgh, during May & June 1846… with an Appendix containing the Deliverances of the Free Church on the Subject of Slavery, 1844, 1845 & 1846, & other Valuable Documents (Edinburgh: Scottish Anti-Slavery Society, 1846) 104 pp. no ToC Appendix
Dick, David – In Favour of the Free church & also of the Abolition Cause: or on American Slavery & the Free Church of Scotland, inclusive of the Wrongfulness of All Modern Slavery Ref (Edinburgh: Alexander Colston, 1848) 43 pp.
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Secondary Sources
Articles
Shepperson, George – The Free Church & American Slavery in The Scottish Historical Review, vol. 30, no. 110, pt. 2 (Oct., 1951), pp. 126-43
Brown, Nikki – ‘‘Send back the Money!’ Frederick Douglass’s Anti-Slavery Speeches in Scotland & the Emergence of African American Internationalism’ Scotland’s Transatlantic Relations, Project Archive (2004), pp. 1-10
Ritchie, Daniel
‘Antislavery Orthodoxy: Isaac Nelson & the Free Church of Scotland, c. 1843-65’ (2015) 25 pp. from The Scottish Historical Review
”Justice Must Prevail’: The Presbyterian Review & Scottish Views of Slavery, 1831-1848′ in Journal of Ecclesiastical History, vol. 69, no. 3 (July 2018), pp. 557-84
‘John Knox House & the Legacies of Slavery’ (2015) 10 paragraphs at Centre for the Study of the Legacies of British Slavery
Whyte, Iain – ‘The Free Church & American Slavery’ in ch. 14, ‘Theology, Slavery & Abolition 1756–1848’ in eds. David Fergusson, Mark Elliott, The History of Scottish Theology, vol. II: From the Early Enlightenment to the Late Victorian Era (Oxford University Press, 2019), pp. 193-96
Leverett, Rob – ‘Frederick Douglass, The Free Church of Scotland & Thomas Chalmers’ (2019) 31 pp. with a 31 item bibliography
Abstract: “In attempt to widen his influence and expose the cause of abolitionism to an international audience, Douglass traveled to the British Isles for a period of nineteen months for a series of speaking tours which not only increased his prominence but also involved Douglass within the debates within Britain and especially within the newly formed Free Church of Scotland.
While the vast majority of British evangelical Christians proclaimed slavery a sin, the debate remained regarding how Christians and churches needed to treat Christian slave-owners and those profiting from the slave trade. A special concern was the ecumenical relationships between Protestant churches in the South and their counterparts within Britain and Ireland. British Christians began to ask how they ought to regard Southern Christians with whom they shared confessional and theological convictions while Southerners insisted upon their right to hold and promote slavery.”
‘Black History Month Feature – Frederick Douglass in Scotland’ (2021) 30 paragraphs at ChurchofScotland.org
‘Scotland’ 15 paragraphs at ‘Frederick Douglass in Britain & Ireland’
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Book
Whyte, Iain – Send Back the Money!: The Free Church of Scotland & American Slavery Pre Buy (Cambridge: James Clarke, 2012) 176 pp. ToC
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On Political Segregation & Integration
Mason, Bradly – ‘Then & Now: The Conservative Presbyterian Race Debate in 1964’ 2018 67 paragraphs
The American Civil Rights Act passed in 1964. After this, in the same year, a debate took place through The Presbyterian Guardian, a conservative presbyterian journal originally started by J. Gresham Machen (who was for segregation).
C. Herbert Oliver argued against segregation; Morton H. Smith argued for it, and R.J Rushdoony and E.J. Young offered similar shades of the same view. Other churches and persons are quoted, giving an interesting window into that period of the American, conservative, presbyterian scene
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“But because the Lord loved you… the Lord… redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.”
Dt. 7:8
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