The central points of the “Exposition” include:

• “The right of holding slaves is clearly established by Holy Scriptures, both by precept and example.”
• “Africans brought to America were slaves by their own consent before they came from their own country, or fell into the hands of white men.” Slaves have assented indirectly to their own enslavement through their petty wars in Africa, through their efforts to enslave others among their enemies, “and by the indulgence of barbarous principles.”
• If it is true that slaves’ lives have been improved mentally and religiously by coming here from Africa, and if they have obtained salvation, “as many of themselves have joyfully and thankfully confessed, then may the just master and humane master, who rules and provides for his slaves, according to Christian principles, rest satisfied” that he is not “chargeable with a moral evil, nor acting, in this respect, contrary to the genius of Christianity.”
• We believe that Christianity begets generosity, benevolence, and blessings; however, true benevolence looks out for the best interests of its objects. And “[w]hile men remain in the chains of ignorance and error, and under the dominion of tyrant lusts and passions, they cannot be free.” Thus, emancipation of slaves, at present “would not be for their own happiness as a body; while it would be extremely injurious to the community at large in various ways.”
• However, if one day Africans become “qualified to enjoy freedom’ and can obtain it in a way consistent with the peace of the community, “the Convention would be happy seeing them free,” just as we would like to see the poor and oppressed of every land free and happy; but that is unlikely. Men are “sinful creatures” in a “state of probation,” and God “disposes of them as he pleases,” bestowing blessings but also privation and trials with the intention to make afflictions and blessings work for their good if they embrace salvation and submit to God’s will.
• Now to an important point for the religious and for the citizens at large: “This is the religious interests of Negroes. For though they are slaves, they are also men . . .having immortal souls,” and destined for a religious reward. Their religious interest “is indispensable.” We cannot be indifferent to this. Many individual masters and denominations conscientiously regard this duty, but many neglect it.
• Slavery in the United States and the slave trade that supplied it are also justified, though there has been much cruelty in the slave trade and toward slaves once they were here, but it is the perpetrators of this cruelty who are accountable for that.
• Proper slavery, tempered with humanity and justice, is “a state of tolerable happiness,” equal or superior to what the poor, who are reputedly free, experience in other countries.
• A “master has a scriptural right to govern his slaves . . . in subjection,” to demand reasonable services, and “correct them for neglect of duty, for their vices and transgressions.”
• Masters do not have a moral or scriptural right to inflict cruel punishment or demand unreasonable services. And divine law commands that masters provide protection, conveniences, and necessities “proper to their condition as servants” and so far as he is able to afford them based on the slaves’ service.
• Servants owe masters reverence, obedience, faithfulness, and care toward his service as an obligation to God and their Christian church.
• Any “claims to freedom as a right” by a slaves are unjust, and efforts to attain it by violence or fraud are “wicked.” Efforts by others to promote freedom are unfriendly and unrighteous.
• Masters are in control of slaves and thus have an obligation to provide religious instruction from proper sources that will not preach doctrines that corrupt slaves in ways dangerous to the peace of the community.
• In a region where slaves are so numerous and under such direct control of their masters, government must legislate against insurrection and other villainous conduct but also against oppression and cruel masters. Government should guarantee the support of morality and religion among slaves to protect public peace and safety.
• Religious privileges for slaves are consistent with the principles of gratitude and love but must also be seen as a matter of public security and in the self-interest of masters as well.
• Those who want tighter control on religious instruction because of bad conduct will only alienate slaves from masters and the public good.