Connections and Legacy

The 1787 trial of Alice Clifton highlights the creul reality of enslaved people under Pennsylvania law despite the state’s attempt at gradual abolition in 1780. The trial exemplifies the way that the law recognized enslaved people as people so far as to criminalize them while also denying them the basic rights that come with personhood, such as, in Alce Cliftons case, the right to offer a testimony. This is compounded by the fact that the act for the gradual abolition of slavery in pennsylvania assured enslaved people the right of trial by jury seven years prior to Alice Clifton's trial.

This legal environment coincided with the persistence of slaveholding among prominent families, such as the Muhlenbergs. The Muhlenbergs, representing a moderate stance that often coexisted with, or directly participated in, the institution, highlight the slow pace of abolition and the hypocrisy of the era. The case of Alice Clifton is directly connected to this broader context, as she was assaulted by John Shaffer, a man linked to the Muhlenberg family circle, highlighting how the "property" laws allowing the Muhlenbergs to hold slaves also created the conditions of exploitation and violence that forced women like Clifton into desperate situations.  

The institution of slavery here also connects to the institution of religion, as well. Christian institutions banned mixed-race marriage alongside laws, and segregationist and pro-slavery bills did not end at the doors to the church. However, in places with strongholds of acceptance for abolitionism, such as Berks County, much of the discomfort with and argument against slavery come from its incongruity with religious dogma. Being a Reverend, this applied heavily to Henry Muhlenberg, who wrote extensively on the matters of race and religion.

On January 18th, 1764, he writes, “At home I found His Reverence Dr. Wrangel, who very kindly gave me an account of how our most gracious Saviour had shown His mercy in the conversion of the poor niger who was hanged last Saturday, January 14. The poor soul was actually saved. The poor worm in his amazement and joy could hardly believe that such an exalted and glorious Saviour suffered and died for him, a black, abominable, beastly, great, and supremely condemnable sinner!. . .The nigger had only a few days for preparation. He was totally blind and had never even heard of the existence of a God, a Saviour, a Spirit, external reward or eternal punishment, etc. Because of jealousy over females of his black, heathen race, he had murdered a black child, and for this he was condemned to death. Because nobody in this country has much regard for the black slaves, Provost Wrangel was moved by his love for humanity and love for the Saviour of the world to befriend this poor sinner. . . When Dr. Wrangel came to him early in the morning of the day of execution, there shone from his black eyes a look of uncommon joy and friendliness, and his mouth was full of praise for his Saviour and especially for the forgiveness of sin which he had secured." (Vol. 2, pp 11-12) January 18th, 1764

Although explicitly racist and dehumanizing, Muhlenberg's thoughts lead him to a mindset that is at the least uncomfortable with slavery, given the staunchness of his pious devotion.