THE
WIberth anI
BY
BARNES.
PHIILADELPHIA:
PARRY & MCM I LLAN,
SUCCESSORS TO A. HART, LATE CAREY & HART.
1857.
i -
ALBERT 
Entered according to Act of Congress, in the year 1856, by
PARRY & McMILLAN,
in the Clerk's Office of the District Court of the United States for the Eastern
District of Pennsylvania.
STEREOTYPED BY L. JOHNSON AND CO.
PHILADELFHIA.
PRINTED BY T. K. AND P. G. COLLINS. 
I
I
THE
ut.au a          tr +
INTRODUCTION.
THERE are times when it is important that every
man, however humble may be his name, should
express his views  on great moral, political, and
religious subjects. Public sentiment is made up of
a great number of individual opinions, as earth and
ocean are made up of a great number of individual
particles of matter. The opinion of each individual
contributes to form the public sentiment, as the
labour of the animalcule in the ocean contributes to
form the coral reefs that rise above the waves.
Public sentiment controls our land; public sentiment will ultimately control the world. All that
error, tyranny, and oppression demand is a strong
public sentiment in their favor; all that is necessary
to counteract their influence is that public sentiment should be right.
The present is eminently a time when the views
of every man on the subject of slavery should be
uttered in unambiguous tones. There has never been
7
I 
THE CHURCH AND SLAVERY.
but one thing that has perilled the existence of the
American Union, and that one thing is slavery.
There has never been a time when the Union was
really in danger until now. There has never been a
time when the system of slavery has been so bold, exacting, arrogant, and dangerous to liberty, as at present. There has never been a time when so much
importance, therefore, could be attached to the views
of individual men; when so much could be done in
favor of the rights of man by a plain utterance of
sentiment; when so much guilt would be incurred
by silence. It cannot be right that any one who
holds the system to be evil in its origin, evil in its
bearing on the morals of men, evil in its relations to
religion, evil in its influence on the master and the
slave-on the body and the soul-on the North and
the South, evil in its relations to time and in its
relations to eternity, should so act that it shall be
possible to misunderstand his opinions in relation
to it,-so act that his conduct could be appealed to as
implying an apology for the system. The circle in
which he moves may be a limited circle; his views
may influence but few of the living, and may cease to
be regarded altogether when he is dead; but for the
utterance of those views, and for the position which
he takes on this as on other subjects, he must soon
give an account at a tribunal where silence on great
moral subjects, as well as an open defence of what
is wrong, will be regarded and treated as guilt.  No
man, therefore, should allow himself on these great
questions to be in such a position that, by any fair
construction of his life and opinions, his influence,
however humble it may be, should be made to sus
8 
INTRODUCTION.
tain error ana wrong, or be of such a nature that his
name can be referred to as furnishing a support for
cruelty and oppression.
As it is true that the only thing that ever has
threatened  to destroy this Union, or  that now
threatens to destroy it, is slavery, so it is true that
the only thing that alienates one portion of the land
from the other is slavery. In language, in customs,
in laws, in religion, we are, and always have been,
otherwise, a united people. We have a common
origin. We all look to the same "fatherland," and
we all claim that the glory of that land, in literature, in science, and in the arts, is a part of our
common inheritance. We look back to the times
of the Revolution; and, whatever wisdom there was
in council, or whatever valour there was in battle, or
whatever there was that was self-sacrificing in the
cause of liberty, is a part of the common inheritance
of this generation. Our railroads spread a network
over all the States, making them one. Simultaneously through all the States of the Union  the
telegraph bears to millions of minds at once what is
of common interest to all.  Some of our great
rivers roll along through vast States, Northern and
Southern; and by our location, and by all the varieties of climate and soil constituting mutual dependence, we are designed by nature to be one people. On the question of slavery only are we divided.
This question meets us everywhere, generates all the
bad feeling there is between the North and the South,
subjects us to all the reproach that we encounter
from abroad; and it is the source of all that tends
to produce civil strife, to cause alienation and dis
9 
THE CHURCH AND SLAVERY.
cord in the churches, or to embroil us with the nations of the earth.
It cannot but be an inquiry of great importance
how far the church is connected with this state of
things, and how far, if at all, it is responsible for it.
In a country sd extensively under the influence of
religion as ours; where religion undeniably so much
controls public sentiment; where so large a portion
of the community is connected with the church; and
where the Christian ministry exerts so wide an influence on the public mind, it cannot be an unimportant question what the church is doing, and what
it ought to do, in reference to an evil so vast, and so
perilous to all our institutions.
I write over may own name. It is not because I
suppose that my name will have any special claim in
influencing the public mind; and not because I sup pose it to be important that I should "define my
position," as if the public had any particular interest
in my position; and not because I suppose that the
public will concern itself long to learn how any one
individual thinks or feels on any subject that he may
deem of special importance; but because I think it
fair and manly that a man should be willing to attach
his name to any sentiments which he holds, and
which he chooses, for any reason, to submit to the
consideration of mankind. I have no wish also to
deny that I desire that my name should be found
associated with any well-directed effort to remove
slavery from the earth. I believe that the religion
which I profess is opposed in its whole spirit and ten dency to slavery; that its fair and legitimate applica tion would remove the last remnant of it from the
10 
INTRODUCTION.
world; and that in every effort which I may make
to show to my fellow-men the evils of the system, or
to promote universal emancipation, I am performing
the appropriate duty of a Christian man, and of a
minister of the gospel of Christ.
t1 
THE CHURCH AND SLAVERY.
CHAPTER I.
THE GENERAL RELATION OF THE CHURCH TO SLAVERY.
IN forming a correct view of the subject, it is important, first of all, to ascertain what is the actual
relation of the church to slavery, or how the church
becomes interested in the questions that pertain to it,
and what responsibility it sustains in regard to it;
then to inquire what is the actual position of the
church in regard to it; and then what is the duty of
the church, in the present state of things in our
country, in regard to it. I write with special reference
to my own denomination; but at the same time I shall
write in such a manner as to show what is the general relation which the various denominations of
Christians in this land sustain to the system. There
is an essential brotherhood in the family of Christian
churches in regard to what is good. Alas! it is to be
feared that there is, to a great extent, a fearful brotherhood in those churches in sustaining enormous evils.
The following facts, then, will be admitted to be
undeniable; and they will show how the church
becomes interested in the questions relating to
slavery.
1. Not a few church-members are slave-holders.
Compared, indeed, with all the members of the
church in the land, or compared with those who are
slave-holders who are not members of the church,
12 
RELATION OF THE CHURCH TO SLAVERY.
the number is few; but in the aggregate the
number of members of the church, in all the
religious denominations, who hold their fellowmen in bondage, is not small. I am not aware that
the exact number of slave-holders in any denomination has been ascertained, nor do I know of
any data by which a probable approximation to the
number could be made; but the fact that there are
such members of the church, and that the number
in the aggregate is not small, it would be as impossible to deny as it is painful to admit it. It is to be
conceded, also, that a portion of these are ministers
of the gospel and others who bear important offices,
and who sustain important stations in the churches.
It is to be admitted, also, that of these church-members, embracing also, it is to be feared, some who
are ministers of the gospel, there are those who are
slave-holders in the most rigid and offensive sense,who hold slaves not merely by inheritance, or by a
legal relation for the good of the slave; who hold
them not because they are aged and need a protector;
who hold them not in transitu and for She purpose of
emancipating them; who hold them not as preparing
them for freedom, and with properly-executed instruments which would secure their freedom should they
themselves die; who hold them under none of the
forms of mere guardianship and for the purpose of
humanity, but as slaves, as property, as chattels, as
liable to be disposed of like the other portions
of their estate when they die.   There  are those
also in the churches who purchase and sell slaves
as they do any other property; who buy them
that they may avail themselves of their unrequited
13 
THE  HIURCH ANID SLAYVEY.
labour-; and who sell them as they do any other property, for the sake of gain. It is to be admitted, also,
that there are those who thus hold slaves under laws
which forbid their being taught to read, and who
comply with those laws; under laws which restrain
their religious liberty, and who comply with those
laws; under laws which prevent all proper formation
of the marriage-relation, and all proper organization
of the family-relation, and who comply with those
laws; and under laws which, when a man dies, make
his slaves liable to be sold for the payment of his
debts,-like any other part of his property. It is to
be admitted, also, that there are those connected with
the Christian churches who hold their slaves under
laws which furnish no security for maintaining the
relation between man and wife, and parents and
children, among their slaves, and who lift up no voice
of remonstrance against the iniquity of those laws,
and make no effort to secure their own slaves from
the tremendous evils inflicted on human beings by
their operation. If this is a fact, one source of the
interest which the church has in the subject of
slavery will be at once apparent; if this is a fact, no
one can question the propriety of an appeal to the
church on the subject
2. Not a few ministers of the gospel, and members
of the churches, either apologize for slavery, or openly
defend it, even as it exists in the United States.
It is not affirmed here that the proportion of those
who thus apologize for slavery, or who defend it, as
compared with those who entertain other views, is
large, or that a majority of the ministers of religion
or members of the churches in the land are impli
.14 
RELATION OF THE CHURCH TO SLAVERY.
cated in the guilt of defending the system; and it
cannot be denied that gross injustice is often done
to the ministers of the gospel in this country, and to
members of the churches, by charging on all that
which belongs only to a part, and much the smalle'st
part, of the entire body. But still the following facts
are undeniable:  (a) There are those, as has been already remarked,
who are themselves slave-holders, and, so far as appears, slave-holders in the proper sense of the term:
holding their fellow-men in bondage, not as guardians, not as sustaining merely the legal relation with
a view to their freedom, not as educating them for
freedom, and not making provision for their emancipation, but as slaves,-as property,-with a view to
worldly gain from the relation, and without remonstrance against the oppressive laws which withhold
from them the word of God, and which regard them
as liable to be treated like any other property in case
of the death of the master.
(b) There are those who defend the system as one
authorized by the Bible, and as having for its
sanction the authority of God; who refer to it as
a "patriarchal" institution, sustained by the, example of the holy men of early times, and as not, as
they allege, discountenanced by the teaching of the
Saviour and his apostles.   This number is not,
indeed, large; but no one can doubt that there are
those in the church who occupy this position, and
whose aid is relied on by those who wish to make
the system perpetual in the land.
(c) There are those who, while they are not themselves slave-holders and are not open advocates 6f
15
t/ 
THE CHURCH AND SLAVERY.
the system, and who would consider that great injustice was done them if they were represented as proslavery men, yet regard the system as substantially
on the same foundation as the other relations in
life;-not wrong in itself, wrong only in its abuses.
Thus, the relation of "master and servant" is compared with the relation of husband and wife, and
parent and child, and landlord and tenant, and guardian and ward, and master and apprentice,-relations
growing out of the constitution of things, or springing up in the necessities of society, and, as such,
relations which may be expected always to exist in
the world. By this class of ministers and church
members, it is sometimes affirmed that the relation
is founded on the judgment of God on a doomed
race,-the descendants of tIam; sometimes that it is
founded on the inferiority of the African race; sometimes that it is justified by the difference of complexion, sometimes by the alleged fact that, incapable of
guiding themselves, they need the guardianship and
protection of a superior race, and sometimes by the
alleged fact that it is only in this way that the African
can be raised to a participation in the blessings of
civilization and Christianity. Whatever may be the
foundation of the representation, the essential idea
is that the relation is one that is awful, or that it is
on the same basis as the lawful relations of human
society. For the abuses of the system they would
hold men responsible, as they would in the relation
of parents and children, and master and apprentice,
but not for the relation itself any more in the one
case than in the other. According to this view,
the fact of being a slave-holder furnishes no more
16 
RELATION OF THE CHURCH TO SLAVERY.
presumption against a man's Christian character than
the fact of being a husband and father, or than the
fact of being at the head of a large mercantile or
manufacturing establishment: for the abuse of power
in either case, and precisely for the same reasons, he
would be justly responsible, and would incur blame;
but not for the mere relation in the one case more
than in the other.
(d) There are those in the ministry, and those who
are private members of the churches, who, whatever
may be their real sentiments, are, from their position,
their silence, or their avowed conservatism, classed
in public estimation with the apologists for slavery,
and whose aid can never be relied on in any efforts
for the emancipation of those who are in bondage.
They have attached an importance to the modern
idea of conservatism which cannot be justified by any
reference to the teachings of the Bible, or the life
and doctrines of the Saviour,-an idea which makes
it possible to plead their example in favour of that
which is wrong, as well as of that which is right.
They regard that which is fixed and settled as so
important that it is better that a wrong should be
endured, rather than to peril the safety of existing
institutions by any change whatever. They have
affixed to the Union of the States such a value that
it is fairly inferred from their opinion that it is
better that any evil should be endured-that any
number of millions of human beings should be held
in hopeless bondage-than that the existence of
the Union should be perilled.  They have affixed
an odious idea to the word abolitionist, and, so far
as their influence goes, led the public to do it also;
17 
THE CHURCH AND SLAVERY.
surrounding it with all that is disorganizing and
radical, with all that is repulsive in fanaticism
and dangerous in politics, with all that is hateful in intermeddling in the concerns of others,
and with all that arouses the soul in the idea of
treason. With this name, also, this class of ministers
of the gospel, and these members of the churches,
endeavour to associate the idea of infidelity; and,
because some who have assumed the name have
rejected the Bible and denounced the Christian
church and the Christian ministry as upholders
of this enormous evil, their influence in fact goes
to convey the inference that abolitionism and infidelity are really if not quite identical, and that to
attempt to emancipate the slave would be an attempt to spread the evils of skepticism through the
land.
(e) There are editors of religious papers, and
authors of books  connected with  the Christian
church, whose opinions are of great value to slaveholders in defending the system of slavery. If there
is no formal and avowed defence of slavery, and even
if there is an occasional formal statement that they
are personally opposed to the system, yet their influence is such as to make it possible and convenient
to refer to them in support of the system.  Their
words of condemnation are so cold, so formal, so
few and so far between, that with the advocates of
the system they pass for mere form. They speak
of the relation of master and slave as they do of any
other relation; they inculcate the duties of the master and the duties of the slave as they do the duties
of the parent and the duties of the child, with the
18 
RELATION OF THE CHURCH TO SLAVERY.
underlying idea that the relations are equally lawful
and designed to be equally permanent. They enjoin
on the slave submission to his condition, as they do
on the poor man contentment in his poverty, as
if both were in the same sense among the fixed
though mysterious arrangements of Providence.
They adduce arguments from the Bible in regard
to the relation which are gratifying in an eminent
degree to the slave-holder, and they adopt such expositions of the Bible as are exactly what he desires
in order to sustain him in his position and to sanction his holding his fellow-men in bondage.  They
employ words in regard to the system so smooth
that, if they do not actually furnish a formal
defence of the evil, yet will not disturb the sleep
of the slave-holder, but are rather fitted to give
ease to his conscience and to impart to him quiet
slumbers and pleasant dreams. Meantime they
make use of just such words and just such arguments in regard to abolitionism as to be grateful in
the highest degree to slave-holders themselves. No
one can doubt that not a few of the conductors of
the religious press in this country are constantly thus
expressing views which are eminently gratifying to
slave-holders as such, and which are among the
means by which they sustain themselves in their
position and by which they justify themselves in
holding their fellow-men in bondage.
3. Large portions of the church are in the midst
of slavery. The institutions which surround the
church are those which are connected with slavery
and which take a peculiar cast and complexion
from slavery. In many respects those institutions
19 
THiE CHURCH AND SLAVERY.
are different from similar institutions where freedom
prevails. The customs of society are different. The
intercourse in social life is different. The modes of
speech are different. The views entertained of labour
are different. The views of rank and position in
society are different. They who are in the condition of domestics or servants are regarded and
treated in a different manner. A different kind of
deference towards their superiors is expected, and a
different mode of treating them and of speaking to
them is expected. Children at the North and the
South grow up with different modes of speech and
behaviour, and they enter on life with different views
of the essential organization of society.  Slavery
touches on society at a thousand different points;
and it is impossible that there should be an?y institution in a region where slavery prevails which will
not be more or less affected by it.
Besides, though the churches located in the midst
of slavery may be wholly free from any direct participation in it, it is still true that the church is
designed to influence all surrounding institutions.
This is a part of its mission in the world,-a part
of the reason why it is established and perpetuated
on the earth.  The church often springs up in the
midst of a mass of moral corruption for the very
purpose of modifying by its influence existing institutions, and changing the whole aspect of society.
Pure in itself, it sheds a benign influence on all
around, and its contact with prevailing institutions
rebukes what is wrong and suggests and sanctions
what is right.  By a healthful contact it diffuses
moral purity through a community. A church,
20 
RELATION OF THE CHURCH TO SLAVERY.
therefore, located in the midst of slavery, thoughli
all its members may be wholly unconnected with
slavery, yet owes an important duty to society and
to God in reference to the system; and its mission will not be accomplished by securing merely
the sanctification of its own members, or even by
drawing within its fold multitudes of those who
shall be saved. It is not merely by an orthodox
faith, or by the pure lives of its own members, that
it fulfils its work on the earth; it is not merely by
its being the patron of schools and colleges, or by
its influence in sending the gospel to heathen lands;
it is not by the establishment of Sabbath-schools for
the children of its own families, or by zeal in distributing Bibles and the publications of the Tract
Society within its geographical limits, that its work
is to be done. Its primary work as a church may
have reference to an existing evil within its own
geographical limits. The burden which is laid upon
it may not be primarily the conversion of the heathen
or the diffusion of Bibles and tracts abroad: the work
which God requires it to do, and for which specifically it has been planted there, may be to diffuse a
definite moral influence in respect to an existing
evil institution. On all that is wrong in social life,
in the modes of intercourse, in the habits of training
the young, and in the prevailing sentiments ill the
community that have grown out of existing institutions, God may have planted the church there to
exert a definite moral infiuence,-a work for himself.  Whether it is to make a direct assault on such
institutions may be another question; but there can
be no difference of opinion as to the fact that a
B
21 
THE CHURCH AND SLAVERY.
church thus situated has much to do with all existing institutions, and, therefore, with slavery; and
that its influence in regard to that system is a part
of the work which it is to accomplish in the world.
In the nature of the case it cannot be otherwise than
that it will, in very important respects, come in contact
with slavery. The church will affect the institution
of slavery, or the institution of slavery will affect the
church. It will send out a healthful moral influence
to secure its removal, or the system will send out a
corrupt influence into the church itself, to mould the
opinions of its members, to corrupt their piety, to
make them apologists for oppression and wrong, and
to secure its sanction in sustaining the system itself.
Which will be the preponderating influence cannot be determined by mere conjecture. It would
be a more sad and dark page in the history of the
church than could be desired, if one should undertake to record the actual result. -Whether, in our
own country, it has moulded the system in the midst
of which it is placed, or the system has moulded it, is
an inquiry on which one who is desirous to show
that the church has always exerted a good influence
on the surrounding world would perhaps prefer to
be silent.
4. The interest which the church has in the subject of slavery may be seen, in connection with the
preceding remark, from the power which the church
necessarily has on all great moral subjects. In reference to this the following things will commend
themselves as worthy of attenitioni:  (a) The number of professing Christians in all
parts of this land where slavery abounds, in the
22 
RELATION OF THE CHURCH TO SLAVERY.
aggregate, is not small. Compared with the whole
population, or with the whole number of slaveholders, or with the whole number of members in
the great religious denominations in the land, we
shall see, indeed, in another part of this Essay, that
the number is not large; and yet it is probable that
a community of slave-ho]lders cannot be found where
there is not a portion of the people who are either
professors of religion, or who sustain an intimate relation to the church. No community of slave-holders
in this land is made up of a heathen population;
none of a population avowedly infidel. There is no
such community in which the prevailing views in regard to slavery itself are derived from the speculations of heathen philosophers or moralists; none
in which the authority of the Bible is professedly
abjured; none in which the Sabbath and the sanctuary, the Sabbath-school and the prayer-meeting,
are wholly unknown. The mass of slave-holders
themselves, though not professing Christians, are
not avowed infidels; nor is it known that infidelity prevails among them to a greater extent than
it does in other portions of the community. Indeed, it would probably be found, from causes which
need not now be inquired into, that avowed infidelity is less common  at the South than at the
North, and that there are fewer men, in the States
where slavery prevails, who would be willing to
take the position of open rejection of the Bible,
than there are amidst the freer institutions of the
North.
(b) The church has influence in all such places.
The men who compose it are not altogether those
23
6 
THE CHURCH AND SLAVERY.
of the humbler ranks, or those who have little or
nothing at stake in society.  A respectable portion
of the members of the church, in places where
slavery prevails as well as elsewhere, is composed
of men of wealth, of education, and of elevated
standing in the community. Not a few occupy
public positions; not a few are members of the
learned professions; and no one can doubt that, as
members of the church, they do much to control the
public mind on the subject of morals.
/  (c) Again:   In our country there is no class
of men who exert more influence than ministers
/of the gospel;  and there is, perhaps, no portion
/   of the land where ie- sof,  the gospel in fact
j Dexert more iuence than they do in slave-hold    i omm unities.' Probably there is no  part of
the land where they mingle so freely in social life.
There is no portion of the land where they are ad   mitted more readily to the intimacies of families, or
where their presence is regarded as more desirable in
society. It should be added, also, that there is no
part of the land where more time is actually spent by
ministers of the gospel in social life, or in free, plea   sant, and familiar intercourse with the people. From
the nature of the prevalent habits in the free States,
where so few men have leisure for social inter   course, it is undoubtedly a fact that ministers of the
gospel are much more a distinct portion of the com   munity-under a much  stronger inducement to
withdraw from social life- than in slave-holding
communities; and, if there is any portion of the
land where ministers of the gospel enjoy peculiar
facilities for influencing the public mind, directly
24 
RELATION OF THE CHURCH TO SLAVERY.
and indirectly, it would seem to be in the slave holding States.  And, as no one could estimate the
power which ministers of the gospel miyht have, in
such communities, in removing this evil, so no one
can estimate the actual influence which they do
exert in  sustaining  and  perpetuating it.  If it
should be found to be true that they are silent on
this subject while they freely denounce all other
forms of sin,-if it should be true that they apologize for it as they would not dare or wish to
do for intemperance, Sabbath-breaking, licentiousness, gambling or, lotteries,-if it should be true
that they refer to this relation as they do to the
relations of husband and wife, parent and child,
mnaster and apprentice, landlord and telnant,-if it
should be true that they make a frequent reference,
and one quite satisfactory to slave-holders, to the
institution of slavery as'patriarchal,' implying
that the slavery now existing is of the same nature
as that which existed in patriarchal times, or implying that the sanction of a patriarch gave authority
to slavery any more than -it did t0olgamy or
fraud, —if it should be true that they indulge in
great freedom of language, and language everyway
gratifying to slave-holders, in regard to abolitionists,
and that they usually represent the fact of being an
abolitionist as being synonymous with being an
infidel, a fanatic, dsorganizer, or an enemy of
the Uniou,-then it is clear that no one can estiimate the actual influence of the ministers of the
gospel in sustaining slavery, and no one) can fail to
see that the church ias  important- intestor4the
great questions resDtinL,,d", l. freedom.
25 
THiE CHURCH AND SLAVERY.
(d) Again, to recur a moment to a point already
referred to:-There is a large number of editors
of papers and authors of books who are connected
with the church, and whose influence must be great
in regard to questions like those which pertain to
slavery. Not a few of those editors and authors
are educated ministers of the gospel; and the commnunity is accustomed to look up to them, as ministers and as conductors of the press, for the formation of its opinions on moral subjects. No class of
mnen, perhaps, exert a wider influence than the conductors of the press; and on no subject is that
influence more likely to be referred to as forming
the public mind than on the subject of slavery.  It
is easy, therefore, to see that the church in this
respect may have a very intimate connection with
slavery. If the conductors of the press-and especially of the religious press- shall be found to
speak of slavery as a scriptural, a permanent, or a
'patriarchal' institution,-if they more  frequently
refer to the comparatively dark and barbarous times
when the patriarchs lived than to the teachings of
the Saviour,-if they make constant reference to it
as an institution that is on the same basis as the relations of master and apprentice, husband and wife,
parent and child,-if their sympathy is always with
the master and never with the slave, always with
those portions of the country where slavery prevails and never with any others,-if, instead of seeing no North, no South, they see only the South,
-if they are loud in their denunciations of abolitionists, and liberal in the use of the terms'fansatics' and'disorganizers,' as applied  to them,
26 
RELATION OF THE CHURCH TO SLAVERY.
and especially if they have had the misfortune to be
bred at the North, and have then lived so long at
the South, and been so long under Southern influence, that they can refer to their own observation
as to the real facts about slavery as placing them
on higher ground, in judging of the teachings of the
Bible and the principles of religion, liberty, and
morals, than men  can possibly occupy who have
never witnessed the happy workings of the system,
-then it is clear that the friends of slavery must
regard the influence of su   n  as of inestimable
value in their cause, and that nothing could be
better adapted to s        e cons cience  of the slaveholder, and to satisfy him that in sustaining this
relation he i    oing God service."
27
I 
THE CHURCH AND SLAVERY.
CHAPTER II.
THE ACTUAL INFLUENCE OF THIIE CHURCH ON THE SUB                 JECT OF SLAVERY.
IF now it be asked, What is the actual influence,
of the church at large in regard to slavery? the
following facts cannot but be regarded as undeniable:  1. It is               slavery could nQte sustaimed in this land if it were not for the cP enance,
direct and         r      hes.    That is, if all
the churches should assume in regard to it the position
which the society of Friends has done, and which
some of the Scotch and German churches have done,
and simply detach themselves from it, it is probable
that there is not power enough out of the church to
sustain the system. It is not true, indeed, that the
church is in any proper sense the'bulwark of slavery;' for, taking the church at large since the time
when it first found slavery established in the Roman
empire, no other cause has operated so effectually in
restraining and removing it as the influence of the
church;- and, taking the church at large in our own
country, it is not true that- it sustains or defends the
system.  The great opponents of the system, at all
times, have been, for the most part, members of the
Christian church and professed followers of the Sa
28 
INFLUENCE OF THE CHURCH ON SLAVERY.   29
viour. What did Herbert and Chubb and Bolingbroke do in emancipating the slave? What did not
Clarkson and Wilberforce do? What has heathenism ever done in emancipating the slave? What has
Mohammedanism?  What have heroes and philosophers, as such, done? It was by the influence of
Christianity that slavery was abolished in the Roman empire.  It was by the same influence that
emancipation occurred in the British empire.  And
it is still true that the most decided influence adverse
to slavery in this land has come from the bosom
of the Christian church.  But it is also true thlat,
while the church is not the bulwark of slavery, there
is not power enough out of the church to sustain it
if the church were wholly detached from it and
arrayed against it. Let the facts just stated be borne
in mind, respecting the number of members of the
church who are slave-holders, the number of ministers of the gospel in the same position, the silence
of many of the ministers and churches in regard
to the evil, the views entertained by many of the
ministers of the gospel adapted to soothe the consciences of slave-holders, the influence of the religious press, and the fact that the institution is
placed, by such ministers and editors and authors,
on the same basis as the relation of husband and
wife, and master and apprentice, as a permanent
and lawful relation, and as implying no more blame
or guilt than those relations; and let it be supposed
that all this was reversed, and that all this influence
was arrayed against the'system, and that the whole
Christian population of the land was in all respects
not only detached from it, but arrayed against it: 
THIE CHIURCH AND SLAVERY.
would there be influence enough out of the church
to perpetuate the system in the land?
2. It cannot be doubted that the views entertained and expressed by Christian ministers, and by
others connected with the Christian church, in fact,
do much to sustain slave-holders in their own views.
It cannot but do much to relieve their consciences
from trouble to know that the views which it is their
interest to entertain are entertained by so large a
portion of the Christian world. The conscience of
the people of the world is little likely to be distressed
or disturbed when the course which it wishes to pursue is sustained by the voice of the religious portion
of the community. Whatever might be the views
and feelings of slave-holders themselves if left to the
admonitions of their own consciences, or if left to interpret the Bible for themselves, it is more than probable that they will welcome an interpretatiQo of the
Bible which coincidese          wih their own interest,
and that the fact that the Bible is thu  iter ted
will do much to",-yrehenaions which they
may have of their own guilt.  It is not probable that
men in these circumstances, and with so much that
is derived from interest to sustain them in their views,
will regard that as deeply criminal which is sustained
by so many occupying high positions in the religious
world, or that they will apply themselves to any
very close investigation in regard to the morality of
a practice in which their own inclination, their own
interest, and their own ease, all combine to induce
them to believe that it is not immoral. It is, moreover, an undoubted fact that slaveholders do countenance those ministers who interpret the Bible in
30 
INFLUENCE OF TIE CHURCH ON SLAVERY.    31
accordance with what their own interest would suggest as a desirable interpretation; that they evince a
much stronger affinity for those denominations of
Christians who look with an indulgent eye on slavery than they do on those where it is made the subject of free discussion, and where a decided testimonoy is borne against it; and that they welcome to K
their families those religious papers which speak of
it as a'patriarchal' institution, and which place it
on the same basis as the relation of master and apprentice, and husband and wife, rather than those
which treat it as they do any other wrong relation
and speak of the system as they do of any other evil.
And it is undoubtedly true that those slave-holders
who desire to find words of apology from others for
slavery to sustain them in the practice,-who prefer
relying on the judgment of others in matters where
their own interest is concerned and where they desire
that their consciences may not be troubled,-and
who would be pleased to have in their families, and
to have regularly circulated in a slave-holding coinrmunity, religious papers in fact lending a sanction to
slavery and placing it on the same level with lawful
relations of life,-can find in the "religious press" of
this country an ample gratification of their desires.
There are papers professedly religious which express
all that they could wish; and those papers come
sustained and sanctioned by as respectable names of
ministers of the gospel, and by as earnest and hearty
commendations of ecclesiastical bodies, as could be
desired. Indeed, if it be a fact that slave-holders
desire from the church words of apology,-if they wish
the countenance of ministers of religion to sustain 
THE CHURCH AND SLAVERY.
them,-if they prefer not to investigate the Bible
for themselves, from the apprehension that they
would not find its spirit as favourable to slavery as
they would desire, and would therefore prefer to rely
on professed expositors of the Bible rather than oni
their own judgment,-and if they would wish for a
class of newspapers to defend their institutions, and
to brand all efforts to abolish slavery as fanaticism,
and to suppress all discussion of the subject in ecclesiastical bodies,-it does not appear how they could
adjust matters more to their own satisfaction than by
the present arrangement. It is not easy to see what
alterations they would themselves suggest in the
course actually pursued by a considerable portion of
the religious press in this country, or how, if all
these were suspended, they could originate a plan
that would better subserve their own wishes than
they find now prepared to their hand. How many
of the weekly newspapers that are now circulated in
the region where slavery prevails, even those that
are called'religious,' are there that would be likely
to disturb the conscience of a slave-holder? How
many are there that would disabuse the mind of a
slave-holder in regard to the character of the great
mass who seek the abolition of slavery, and change
the view that he is so much disposed to entertain,that all abolitionists are fanatics?  How many are
there that would suggest to him a doubt whether the
relation of master and slave is not as lawful as the
relation of master and apprentice, of parent and
child? How many religious tracts issued by the tract
societies are there that would ever start the question
in the mind of a slave-holder whether the relation is
32 
INFLUENCE OF THE CHURCH ON SLAVERY.   33
not as scriptural and lawful as the relation of master and apprentice, of guardian and ward?
3. In estimating the influence of the church on
the subject of slavery, and the tendency of the representations made on the subject, it deserves to be
considered how much is done by these representations to promote infidelity. There is a deep and
growing conviction in the minds of the mass of
mankinfd that slavery iolates  great laws of our
nature; that itis contrary to the dictates of humanity; tlhat.it ils e.ntally —uujust,-woppressive,
and caulmdthat t   c -invades-the-rights of liberty
with which thAs  endowed
all human  beings; and that, in —4          l      n
which it has ever existed, it has been impossible
to guard it from what its friends and advocates
would call "abuses of the system." It is a violation of the first sentiments expressedin our  e-clration of Independence,_ and on..hi_ou     r_lahers
founded  the vindication  of their  own  conduct
4n_:an y.ap_peal to arms; is at war with all thn.t a
man  claims for himself and for his own children;
and it is opposed to all the strug    fma k      ind,
in all 9hes, for freedom.   The claims.Qf,.o mlnaity
plead against it. The struggles for freedom everyW.h-ere in our world condemn it.  The instinctive
feeling in every manl's own bosom in regard to himself is a condemnation of it. The noblest deeds of
valour and of patriotism in our own land, and in all
lands where men have struggled for freedom, are
a condemnation of the system. All that is noble in
man is opposed to it; all that is base, oppressive,
and cruel, pleads for it. It is condemned by the in 
THE CHURCH AND SLAVERY.
stinctive feelings.oftthuuman soul; it is condemned
by the principles laid down in the books on morality
that are placed in the hands of the young; it is condemned by the universal voice of history. There is
nothing on which the sentiments of men outside of
the church are coming to be more harmonious than
in regard to the essential evil of slavery; there is
nothing to which the course of things in the world,
under the promptings of humanity, is more certainly
tending, in all lands, than to the conviction that slavery is essentially evil and wrong, and that every
human being, unless convicted of crime, has a right
to freedom. There is nothing that finds a more
hearty approbation from the world at large than an
act of emancipation by a government; there is nothing that goes more permanently into the history
of a nation than the changes in public affairs which
result in such an act.  There has been nothing that
has more definitely marked the course of history,
or constituted more marked epochs in history, than
the successive steps which break the bonds of
slavery and elevate men to the rank and dignity of
freemen.
It is now impossible to convince the world that
slavery is right, or is in accordance with the will of
God. No decisions of councils or synods, and no
teachings of a hierarchy, will change the onward
course of opinion on this subject. No alleged authority of the Bible will satisfy men at large that
the system is not always a violation of the laws that
God has enstamped on the human soul. No apologies for it will take it out of the category of crime
in the estimation of mankind at large, and place it
34 
INFLUENCE OF THE CHURCH ON SLAVERY.   35
in the category of virtues. The sentiment that it
is wrong,-always wrong,-that it is a violation of
the great laws of our being,-that it is contrary to
the benevolent arrangements of the Maker of the
race,-is becoming as fixed as the everlasting hills;
and nothing can eradicate this sentiment from the
hearts of mankind. This sentiment is becoming
deeper and deeper in the convictions of the world
every year; and, whatever may change, this is destined to remain unchangeably fixed. There is nothing
more certain than that the world will not be brought
to approve of slavery, and that the malediction of
all good men will rest upon the system. No matter
on what this sentiment impinges, it will be held;
and nothing will be long held that is opposed to this
deep conviction of the essential evil of the system.
Men that are not otherwise disposed to be infidels
will be infidels if, as the price of faith, they are required to abjure this conviction, and to hold that
slavery is from God.
What, then, in this state of things, will be the
effect of teaching that slavery is authorized by the
Bible,-a professed revelation from God?  That in
that revelation slavery is contemplated as a permanent
institution? That, according to the received interpretation, and the views of those who hold it to be a
revelation from God, it is plainly implied that slavery is on the same basis as the relation of parent
and child, guardian and ward, and as such is to be
tolerated in the church, and to be among the things
that are to be perpetuated and extended wherever the
Bible controls human belief and conduct? That, according to the fair and received teachings of that 
THE CHURCH AND SLAVERY.
book, it implies no more criminality to be a slaveholder than to be a father, a brother, or a neigh'bour?
That the object of the Bible, so far as this is concerned, is to legislate for the system, and not to remnove it; and that they who attempt to secure the
emancipation of those held in bondage, and to impart to others the blessings of freedom, are' radicals'
and'fanatics'? That to attempt to carry out practically the statement in. the Declaration of Independence, that "all men ih're?te "'equai,' and "that
they are endowed  by their"'a't6or with certain
inalienable rights; that among these are life, LIBERTY, and the pursuit of happiness," is a violation
of all the teachings of God's revealed will to mankind?  That men who seek to transfuse into their
own bosoms, in behalf of the African race, the
sentiments which made Samuel Adams and John
hIancock what they were, cherish feelings at war
with revealed religion? And that men who seek
to carry out practically what the world has been
struggling for in the great battles of liberty, are
'fanatics' and'disorganizers,'-are enemies of the
plain teaching of the Bible, and rejecters of the
word of God?
On many minds there can be but one result of
such views. It will be, so far as these are regarded
as the teachings of the Bible, to lead men to reject
the-Bible; to confirm skeptics in infidelity; and to
furnish an argument to the rejecter of revelation
which it will not be possible to answer. /,uch vie'ws
impinge on grea          t p-n,an nature, and
are at war with the teachings of God in the human
soul, and with the lessons drawn from his dealings
36 
IURcH ON SLAVERY.  37
with the nations of the earth.  All that is great and
noble in man; all the instinctive aspirations for free dom in his own bosom; all his desires for liberty for
himself and for his children; all the deep convic tions in the soul in regard to human rights and the
inestimable value of liberty, is at war with such
teachings; and' all the struggles for freedom in the
world-all the lessons of history-go to confirm the
impression that a book which contains such views
6f human bondage-which would place it among the
lawful relations of life, a       ct
being perpetual-CANNOT be from God \ Men will
say, and say in a'form which cannot be met,'If
such are the teachings of the Bible, it is impossible
that that book should be a revelation given to
mankind from the true God. Hle has written, as if
"graven with an iron pen and lead in the rock
forever," other lessons than these on the souls of
men; and both cannot be true.  o hi   can be,
more certain th                 formed by his-lMr
free om, and that all men have a right         fre.
Nothing can be more true than the declaration in
the itnmmortal instrument which asserts our national
independence, that "all men are created equal;
that they are endowed by their Creator with certain
inalienable rights; and that among these are life and
\j-~- Y.    [Nothing  can be more certain than that
God has implanted in the human soul a desire of
liberty which is a fair expression of what he intends
shall be the settled condition of things in the world.
We want no book,' such men will go on to say,
'which proclaims other doctrines than these; we can
embrace no book as a revelation from God which does
C
II 
THE CHURCH AND SLAVERY.
not coincide with the great laws of our nature,-those
laws which proclaim that all men have a right to be
free. No book which departs in its teachings from
those great laws CAN POSSIBLY BE FROM GOD.'
It is easy to see what would be the effect of similar
teachings in any parallel case. Suppose it were alleged to be true that the Bible sanctioned polygamy,
and that polygamy was regarded there as on the same
basis as the original relation of marriage, or as any
other lawful relation of life. Suppose that this was
affirmed, by a large class of the best interpreters, to
be the teaching of the Bible, and that it was so regarded by the church at large. And suppose that
constant apologies were made for the institution of
polygamy, and that it was maintained that men in
this relation were responsible only for the abuses
of the system,-for the quarrels, brawls, strifes, and
jealousies that grow out of it. And suppose that
the terms'fanatics' and'enemies of the Bible' were
freely applied in the church to all who should call in
question the lawfulness of polygamy, and seek to restore marriage to what seems to be an obvious law of
nature,-the connection with one wife. What would
be the effect of this doctrine in regard to the reception of the Bible as a revelation fronm God? In
Pagan, Mohammedan, and Mormon regions it might
not operate extensively in preventing the belief that
it might be a divine revelation: but' what would be
the effect in a civilized land?  Millions there are
who could not, and would not, receive a book with
such teachings as containing a revelation from God;
and, whatever pretended external evidences such a
book might have in its favour, they would say,' We
38 
INFLUENCE OF THE CHURCH ON SLAVERY.   39
cannot receive it as containing the teachings of
divine wisdom. God has organized society on a different basis; and a book containing such teachings
cannot be from heaven.'
I believe that such inferences are legitimate, and
that such reasoning cannot be answered. I believe
that a pretended revelation, to be received in the
world, must not contradict the great and eternal
laws which God has written in the souls of men, and
which have been incorporated into the very framework of social life. I do not believe that any book
can make its way in the world as a revelation from
God, or secure a permanent hold on the hearts of
men as coming from him, which by its fair interpretation would teach that either polygamy or slavery is
a lawful institution; that either is on the same moral
basis as the relation of husband and wife, parent and
child, master and apprentice, and that they are designed to be permanent relations in the world. But,
at the same time, I do not believe that such are the
fair teachings of the Bible; and I cannot, therefore,
but regard all those who take this view of slavery as
contributing, though undesignedly, to the defence
and spread of infidelity. At all events, it is worth
the serious consideration of all the real friends of
religion, whether this effect is not actually produced
in the land, and whether infidels are not thus furnished with a weapon against the Bible which it is
not possible for those who entertain these views to
answer.
It is not intrusion, then,-it is not becoming a
"busybody in other men's matters,"-itis not impertinent and unlawful interference,-when the Christian 
THIE CHURCH AND SLAVERY.
church lifts up a voice of entreaty or of warning in
regard to slavery. It is so placed that it cannot but
be interested in the question; it is so related to the
system that it must exert a vast if not a controlling
influence in perpetuating it, or in removing it from
our land and from the world.
40 
THE POSITION OF THE CHURCH ON SLAVERY. 41
CHAPTER III.
THE POSITION OF THE CHURCH AT LARGE ON THE
SUBJECT OF SLAVERY.
SucH being the case, it is important to inquire
what is the actual position of the church in relation
to slavery.  The infidel has a right to ask this question; the Christian ought to be able to answer it.
The influence of the church is not, and has not
been, what it might be; it is not what it should be.
But, then, it should not be held responsible for what
it cannot do; nor should its general influence be
measured by the views of a small portion of its
members. No body of men should be judged by the
errors of a portion of its own body, or be charged as
a whole with that which properly belongs only to a
part. In respect to a portion of the church, we may
admit that we have no words of apology to offer;
while ill the movements of other portions of it, and
in the general effect of Christianity on the system
for a period of one thousand eight hundred years,
we may find much to justify the hope that its influence will be ultimately direct and decided in hastening the period when all mankind shall be free.
It would be wholly foreign to the design which I
have in view, and would be a work which could not
be accomplished in a volume of a few pages, to 
THE CHURCH AND SLAVERY.
examine the general influence of the Christian church
on the subject of slavery; and it would be equally
apart from my design to examine in detail the position of other denominations of Christians than the
one with which I am connected. My main object is
to inquire into the actual position of my own denomination in regard to slavery, and the particular duty
of that branch of the church of Christ. Yet, as connected with the-general subject, and as tending to
correct some prevalent misapprehensions in regard
to the influence of the church on this great evil, and
to meet some of the aspersions which are quite freely
lavished upon the church by its enemies, it may be
proper to make a few remarks on the general influence of the church on the subject
The following facts, then, I suppose, do not admit
of dispute:  1. The spirit of the New Testament is against
slavery, and the principles of the New Testament,
if fairly applied, would abolish it. In the New
Testament, no man is commanded to purchase and
own a slave; no man is commended as adding any
thing to the evidences of his Christian character, or
as performing the appropriate duty of a Christian,
for owning one. Nowvhere in the New Testament is
the institution referred to as a good one, or as a desirable one. It is commonly-indeed, it is almost
universally-conceded that the proper application of
the principles of the New Testament would abolish
slavery everywhere, or that, in the state of things
which will exist when the gospel shall be fairly applied to all the relations of life, slavery will not be
found among those relations. This is admitted even
42 
THE POSITION OF THE CHURCH ON SLAVERY.  43
by most of those who apologize for slavery, and who,
at other times, speak of it as on the same basis as
the relation of husband and wife, or of master and
apprentice. Moreover, it has not been often alleged
by the enemies of Christianity that the New Testament sustains and sanctions slavery; that its spirit
would be opposed to emancipation; or that the fair
application of the gospel in the world would extend
and perpetuate the system. There have been, and
there are, keen-sighted and sagacious enemies of the
Christian religion; there have been those who have
had every disposition to show, if possible, that its
influence in the world is evil; but it has not often
occurred, so far as I know, that they have made
it an objection to Christianity that its spirit was
favourable to slavery, or that its fair application in
the world would tend to perpetuate and extend it.
Neither Celsus, Porphyry, nor Julian urged this as
an objection to the New Testament; nor have the
keen and sagacious enemies of Christianity in more
modern times alleged that they have discovered that
slavery was either originated by Christianity or that
it lends its sanction to the system.  If the question
were submitted to any number of intelligent and
impartial men whether the spirit of the New Testament is adverse to or favourable to slavery, and
whether the fair application of the principles of the
New Testament would perpetuate slavery or abolish
it, it is presumed that on these points there would
be no material difference of opinion. This conclusion would seem to be confirmed by the facts just
adverted to,-that infidels have never made it an
objection to the New Testament that it countenances 
THE CHURCH AND SLAVERY.
or would perpetuate slavery, and that it is admitted,
by even those who attempt to apologize for the system, that the fair application of Christianity would
remove it from the world.*
2. The general course of the Christian  church
has been against slavery.  This was undeniably
true in the early history of the church. I know
not that it has ever been alleged that any of the
prominent defenders of the Christian faith among
the'fathers' were advocates of slavery, or that
any decree of synods or councils can be adduced in
favour of the system.   The influence of Christianity, also, on slavery in the Roman empire is well
known. Christianity found slavery everywhere ex
* The only exception to these remarks which I recollect to have
ever met with is the case of Professor Francis William Newman, in his
work on the "Phases of Faith," in assigning his reasons for renouncing his early opinions and rejecting the Bible as a revelation.  One of
those reasons for his change of views (and the passage deserves to be
quoted as illustrating and confirming the remark which I have made,
that an appeal to the Bible as sustaining slavery tends to promote
infidelity) is that the New Testament sanctions slavery, and is, in
fact, the stronghold of those who defend the accursed system.
The passage in the "Phases of Faith" (pp. 166-167) in which this
occurs is the following:-",, Undue credit has been claimed for Christianity as the foe and extirpator of slavery. Englishmen of the nineteenth century boldly denounce slavery as an immoral and abominable
system. There may be a little fanaticism in the fervour which this
sometimes assumes; but not one of the Christian apostles ever opens
his lips at all against slavery. Paul sent back the fugitive Onesimus
to his master Philemon, with kind recommendations and apologies for
the slave, but without a hint to the master that he ought to make him
legally free. At this day, in consequence, the New Testament is the argumentative stronghold of those in the United States who are trying to keep
up the-accursed system." For an answer to this, the reader may refer
to the "Defence of the Eclipse of Faith," pp. 159, et seg.
44 
THE POSITION OF THE CHURCH ON SLAVERY.  45
isting; it introduced it nowhere.   By a gradual
but certain process it meliorated the system as it
existed, and was among the most efficient causes of
its being ultimately abolished in the Roman empire.* While there may have been a gradual tendency toward freedom in the opinions of the world,
yet there can be no doubt that this was fostered,
if not originated, by the prevalence of Christianity;
and that when the time occurred, as it did, when
slavery ceased to exist in what had been the Roman
empire, one of the main causes which led to this
was the silent influence of the Christian religion.
3. Efforts for emancipation have occurred usually
in close connection with the Christian church, and
under the influence of Christian men. The efforts
which were made in England, and which resulted
in emancipation throughout the British empire, were
commenced and conducted under the influence of
Christian men,-not of mere statesmen; not of infidels. Clarkson and Wilberforce and Buxton were
Christian men; Wi]liam Penn was a Christian;
and all that has been done in the cause by
the society of Friends has been originated by the
fact that they regard the system as opposed to
the gospel. Without any fear of contradiction, it
may be affirmed that the efforts which have been
made in the world to break the fetters of slavery; to
suppress the slave-trade; and to give to all persons
held in bondage the blessings of freedom, have
been owing mainly to the influence of Christians,
* For proof of this I may be permitted to refer to my work on the
"Scriptural Views of Slavery," pp. 368-372. 
THE CHURCH AND SLAVERY.
and that if it had not been for their influence
those efforts would not have been  made.   The
rejecters of the Bible have not been the movers in
this cause; nor out of tile church has there ever
been enough power, under the mere promptings of
humanity, to induce men to abandon the slave-traffic
or to set the oppressed free. Whatever aid such
men may have rendered to the cause, the moving power has always come originally from the
bosom of the church:-from the silent influence of
Christianity on the hearts of many men, or from the
untiring energy, the tact, the eloquence, the selfdenial, of some distinguished leader or leaders in
the cause of emancipation, who have been made
what they were by the power of the gospel of
Christ.
4. It is true, also, that the great body of Christians in this land, and in all other lands, are opposed to slavery. It is not true that the authority
of the best Christian writers can be adduced in
favour of the system; nor is it true that the mass
of Christians and of Christian ministers in the
world are the advocates of slavery. A very large
majority of Christians in this land own no slaves,
and are, on principle, opposed to the owning of
slaves. The whole number of slave-holders in the
United States does not amount to four hundred
thousand; and of these a small portion only are
professors of religion.  Not a few of those also
who are slave-holders profess to be opposed to the
system, and express a desire to be delivered from it.
They see its evils and wrongs; they would not favour
its introduction if it were not already in existence;
46 
THE POSITION OF THE CHURCH ON SLAVERY.  47
they endeavour to meliorate the condition of the
slave; and they would sincerely rejoice if, consistently, as they suppose, with the best interests of
the slaves themselves, they could all be made free.
While they perceive difficulties in the way of emancipation, which to them appear insuperable at
present, and which they see no prospect of being
able soon to overcome, they feel the system to
be a burden,-a burden to themselves, a burden to
the slave. Not a few are so oppressed with this
state of things that they leave the slave States, and
emigrate to States where freedom prevails; and not
a few more would, if we may credit their own testimony, rejoice if all that dwell in the land were free.
The men who are connected with the church who
openly advocate the system of slavery, and who
would wish to make it perpetual, are comparatively
few in number; and it is not a little remarkable
that the apologists for slavery are not always those
who are connected with the system, but men who sustain no relation to it whatever, and who voluntarily
become advocates for a system which they who are
connected with it regard as an unmitigated curse.
Such men deserve no thanks from the world; and
they receive no thanks from those who are suffering
under the evils of the system, and who sigh for the
day when they may be wholly delivered from it.
There is much indeed to lament in the feelings
entertained in the church on the subject. There
is much indifference to the evils of the system.
There is much that pains the heart of philanthropy
when we reflect how many there are, in the aggregate, in the church who apologize for the evil; 
THE CHURCH AND SLAVERY.
much to lament in the fact that there are any professed Christians who are holders of slaves. But,
still, the church does not deserve unmitigated denunciation. The church, as such, is not the'bulwark of slavery;' the church, as such, is not the
advocate for slavery; the church, as such, is not
the apologist for slavery. The whole society of
Friends is detached from it, and their sentiments
are well known to the world. One-half of the
Methodist church in this country, and the whole of
the Methodist denomination abroad, is opposed to
slavery. All the branches, it is believed, of the
Scotch church are opposed to the system.   The
German churches are equally opposed to it; the
great body of Congregationalists are opposed to it,
and their influence is that of decided hostility to it.
The churches abroad the Established church and
the Dissenting churches in England; the two great
bodies of the Presbyterian churches, and all the
smaller bodies of Presbyterians in Scotland; the
Presbyterians in Ireland, and all the churches on the
Continent, so far as any expression of opinion has
been made, are opposed to the system. Not a few
of these foreign Christians with entire propriety,
utter a loud voice of remonstrance and appeal to
their transatlantic brethren, and urge upon them, in
language which cannot be misunderstood, the duty
of detaching themselves entirely from the system,
and assuming, in regard to it, the position occupied
by the churches of other lands.
48 
POSITION OF THE CHURCH BEFORE DIVISION.  49
CHAPTER IV.
THE  POSITION OF THE  PRESBYTERIAN  CHURCH  BE  FORE THE DIVISION, IN 1838, ON THE SUBJECT OF
SLAVERY.
WITH these general remarkls on the relation
of the church to slavery, I proceed to consider
more particularly the position of the Presbyterian
church in regard to the system. The questions to
be considered are:-What have been the expressed
sentiments of that church on the subject? What
is its position, according to the fair interpretation
of the sentiments which it has expressed, in respect
to it? What is the legitimate tendency or bearing of the measures which it has taken in. regard
to slavery? What would be the result if its own
expressed principles were carried out?  And whal
is the duty of that church, and of the church at
large, on the subject?
A  series of remarks will conduct us to correct
conclusions in answer to these questions.
In the great division which occurred in 1838, the
'New-school' or'Constitutional' Presbyterian church
inherited the common sentiments of the whole Presbyterian church on this and on all other subjects.  The
'New-school' body was not a new church with a new
organization; but the one great church was'divided' 
THE CHURCH AND SLAVERY.
or'split' into two nearly equal parts, each portion
of the great body inheriting the views, the doctrines,
the influence, the'prestie,' of the whole.*  The doc
* This is the doctrine laid down on the subject by the Supreme Court
of Pennsylvania. The exact legal relation of the two branches of the
Presbyterian church will be seen from the decision in the case of The
Presbyterian Congregation vs. Johnston, as laid down by Chief-Justice
Gibson. It is as follows:-[The italics and small capitals are mine.]
"Now, since the foundation of this congregation an event has
happened which the founders did not contemplate, and which would
not have been provided for had it been foreseen. This was no less
than a dismemberment of the Presbyterian body, not indeed by disorganization of it or an entire reduction of it to its primitive elements,
but by an excision, constitutional though it was, of whole synods with
their presbyteries and congregations. There was not merely a secession of particles, leaving the original mass entire, but the original mass
was SPLIT into two fragments of nearly equal magnitude; and, though it
was held by this court, in The Commonwealth vs. Green, 5 Whart.
Rep, 531, that the party which happened to be in office by means of
its numerical superiority at the time of the division was that which
was entitled to represent it and perform the functions of the original
body, it was not because the minority were thought to be any thing else
than Presbyterians, but because a popular body is known only by its
government or head.
"That they differed from the majority in doctrine or discipline was
not pretended, though it was alleged that they did not maintain the
scriptural warrant of ruling elders. But the difference in this respect
had been tolerated if not sanctioned by the Assembly itself, which,
with full knowledge of it, had allowed the heterodox synods to grow
up as part of the church, and it could not therefore have been viewed
as radical or essential.
"We were called on, however, to pass, not on a question of heresy,
for we would have been incompetent to decide it, but on the regularity
of the meeting at which the trustees were chosen. I mention this to
show that we did not determine that the excision was expurgation,
and not division. Indeed, the measure would seem to have been as
decisively REVOLUTIONARY as would be an exclusion of particular
States from the Federal Union for the adoption of an anti-republican
form of government. The excluded synods, gathering to themselves
50 
POSITION OF THE CHURCH BEFORE DIVISION.  51
trines of the one great body became the doctrines
of both; the history of the one was the history of
both; the names that had given lustre to the Presbyterian denomination in this land became names
common to the history of both; the influence which
the Presbyterian church had exerted in the promotion
of education, liberty, and learning, in the founding
of colleges, seminaries, and schools, in the establishment of American freedom, in planting churches in
the wilderness, and in sending the gospel to heathen
tribes, became the common inheritance of both.
These things could not be divided.   They could
not be appropriated, in whole or in part, exclusively
by either of the two great branches of the church.
Property could be appropriated by one of the parties; and it was. Seminaries of learning, richly
the disaffected in other quarters of the church, formed themselves into
a distinct body, governed by a supreme judicatory, so like its fellow as
to pass for its twin-brother, and even to lay claim to the succession.
That the Old-school party succeeded to the privileges and property
of the Assembly was not because it was more Presbyterian than the other,
BUT BECAUSE IT WAS STRONGER; for, had it been the weaker, it would
have been the party excluded, and the New-school party, exercising
the government as it then had done, would have succeeded in its stead;
and thus the doctrine pressed upon us would have made title to churchproperty the sport of accident. In that event, an attempt to deprive
the Old-school congregations of their churches, for an act of the
majority in withdrawing from the jurisdiction of the Assembly, would
have loaded the New-school party with such a weight of popular odium
as would have sunk it.  Here then was the original mass divided into
two parts of nearly equal magnitude and similar structure; and what was
a congregation in the predicament of the one before us to do? It
surely was not bound to follow the party which was successful in the
conflict merely because superiority of numbers had given it the victory."-1 Watts and Sergeant's Reports, p. 9, per Gibson, in delivering the opinion of the court, p. 38. 
THE CHURCH AND SLAVERY.
endowed by the common toils and sacrifices of the
whole church, could be appropriated by one of the
parties; and they were. Professorships, schlolarships, libraries, edifices reared for sacred learning,
and funds collected for the common use of the whole
church, could thus be diverted from their original
purpose and be made to subserve the interests of
a part; and they were thus diverted. But it was
not thus with the'prestige' of the Presbyterian
name; not thus with the recorded virtues of the
earlier labourers in the ministry; not thus with the
influence that had gone out from the schools and
colleges founded for the use of the common church;
not thus with the history of the revivals of religion
with which God had blessed the earlier labourers in
the great denomination. Whatever there was or is
in the fame of the Tennents, of Davies, of Witherspoon, that has contributed to promote sound learning and pure religion, or to make the church respected at home and honoured abroad, pertained
alike to both.  Up to the year 1838, the men who have
presided over the General Assembly of the church
belong to both divisions of the church; and they
who stand by the graves of the Tennents, of Davies,
or of Witherspoon, be they Old or New-school, have
a common interest in their honoured names, and in
the work which they did for promoting the cause
of religion in the land. Property, though held in
trust for common sacred uses, may be appropriated to
the purposes of a party, but the fame of a common
ancestry belongs to all; and, whatever disposition there
might be to appropriate that also, God has so constructed society that that is incapable of being plun
52 
POSITION OF THE CHURCH BEFORE DIVISION.  53
dered or of being made to subserve the ends of
schism, injustice, or.revolution.
As a part of this rich inheritance, the' New-school'
portion of the Presbyterian church received, in com mon with the division now called the'Old-school,'
the recorded testimonies of the church on the sub ject of slavery.  Up to the time of the division in
1838, the'New-school' body is to be regarded as
holding the same sentiment as the'Old,'-the com mon sentiment of the whole church.  Fromli  that
time the two branches into which the whole church
was divided have taken each their own position
before the world.  The one has endeavoured to carry
out, by a proper application to the subject, the principles avowed before by the whole body and which
were the common inheritance of both; the other
has endeavoured to arrest the progress of opinion, to
check all advances, to avoid all the proper application of those principles; and, so far as appears, to
make slavery a permanent institution in the church.
It is proper, therefore, now to inquire what was the
position of the Presbyterian church before the division, on the subject.
At a very early period in the history of this country the attention of the Presbyterian church was
directed to the subject of slavery, and the firm conviction of that church in regard to the evil of the
system, and the desirableness of universal emancipation, was expressed without any ambiguity.
Thus, before the General Assembly was constituted, the Synod of New York and Philadelphia,
in the year 1787, adopted the following resolutions:
I) 
THE CHURCH AND SLAVERY.
"The  Synod of New York  and Philadelphia do highly
approve of the general principles, in favour of universal
liberty, that prevail in America, and of the interest which
many of the States have taken in promoting the abolition of
slavery; yet, inasmuch as men, introduced from a servile state
to a participation of all the privileges of civil society without
a proper education and without previous habits of industry,
may be, in many respects, dangerous to the community:
Therefore, they earnestly recommend it to all the members
belonging to their communion to give those persons who are
at present held in servitude such good education as may prepare them for the better enjoyment of freedom. And they,
moreover, recommend that masters, whenever they find servants disposed to make a proper improvement of the privilege,
would give them some share of property to begin with, or grant
them sufficient time and suficient means of procuring by industry their own liberty at a moderate rate; that they may thereby
be brought into society with those habits of industry that may
render them useful citizens: —and, finally, they recommend
it to all the people under their care to use the most prudent
measures, consistent with the interest and the state of civil
society in the parts where they live, to procure, eventually,
the final abolition of slavery in America."
In the year 1818, the General Assembly adopted
the following remarkable and well-known resolutions with entire unanimity:
"The General Assembly of the Presbyterian church, having
taken into consideration the subject of SLAVErY, think proper
to make known their sentiments upon it to the churches and
people under their care.
"We consider the voluntary enslaving of one part of the
human race by another as a gross violation of the most precious
and sacred rights of human nature, as utterly inconsistent with
the law of God which requires us to love our neighbour as
54 
POSITION OF TIIE CHURCH BEFORE DIVISION.  55
ourselves, and as totally irreconcilable with the spirit and
principles of the gospel of Christ, which  enjoin that'all
things whatsoever ye would that men should do to you, do ye
even so to them.'  Slavery creates a paradox in the moral
system; it exhibits rational, accountable, and immortal beings
in such circumstances as scarcely to leave them the power of
moral action.  It exhibits them as dependent on the will of
others whether they shall receive religious instruction; whether
they shall know and worship the true God; whether they shall
enjoy the ordinances of the gospel; whether they shall perform the duties and cherish the endearments of husbands and
wives, parents and children, neigbours and friends; whether
they shall preserve their chastity and purity, or regard the
dictates of justice and humanity.   Such are some of the consequences of slavery,-consequences not imaginary, but which
connect themselves with its very existence.  The evils to which
the slave is always exposed often take place in fact and in
their very worst degree and form; and where all of them do
not take place, as we rejoice to say that in many instances,
through the influence of the principles of humanity and religion on the minds of masters, they do not, still, the slave is
deprived of his natural right, degraded as a human being, and
exposed to the danger of passing into the hands of a master
who may inflict upon him all the hardships and injuries which
inhumanity and avarice may suggest.
"From  this view of the  consequences,  resulting  from
the practice into which Christian people have most inconsistently fallen, of enslaving a portion of their brethren of
mankind,-for'God hath made of one blood all nations of
men to dwell on the face of the earth,'-it is manifestly the
duty of all Christians who enjoy the light of the present day,
when the inconsistency of slavery, both with the dictates of
humanity and religion, has been demonstrated, and is generally seen and acknowledged, to use their honest, earnest, and
unwearied endeavours to correct the errors of former times, 
THIE CHURCH AND SLAVERY.
and as speedily as possible to efface this blot on our holy religion, and to obtain the complete abolition of slavery throughout Christendom, and if possible throughout the world.
"We rejoice that the church to which we belong commenced, as early as any other in this country, the good work
of endeavouring to put an end to slavery, and that in the
same work many of its members have ever since been, and
now are, among the most active, vigorous, and efficient labourers. We do, indeed, tenderly sympathize with those portions
of our church and our country where the evil of slavery has
been entailed upon them; where a great, and the most virtuous, part of the communit# abhor slavery, and wish its extermination as sincerely as any others; but where the number
of slaves, their ignorance, and their vicious habits generally,
render an immediate and universal emancipation inconsistent
alike with the safety and happiness of the master and the slave.
With those who are thus circumustanced, we repeat that we
tenderly sympathize. At the same time, we earnestly exhort
them to continue, and, if possible, to increase, their exertions
TO EFFECT A TOTAL ABOLITION OF SLAVERY.  We exhort them
to suffer no greater delay to take place in this most interesting
concern than a regard to the public welfare truly and indis pensably demnands.
"The man?ifest violation or disregard of the injunction here
given, in its true spirit and intention, ought to be considered
as just ground for the discipline and censures of the church.
And if it shall ever happen that a Christian professor, in our
communion, shall sell a slave who is also in communion and
good standing with our church, contrary to his or her will and
inclinati'on, it ought immediately to claim the particular atten tion of the proper church judicature; and, unless there be such
peculiar circumstances attending the case as can but seldom
happen, it ought to be followed, without delay, by a suspension
of the offender from all the privileges of the church till he repent
and make all the reparation in his power to the injured party."
56 
POSITION OF THE CHURCH BEFORE DIVISION.  57
Respecting this document, as showing what is the
real position of the Presbyterian church on the subject of slavery, I make the following remarks:   1. It was quite in accordance with the prevalent
conviction at that time in regard to slavery.  The
language employed is perhaps stronger than that
which was commonly used; but the general sentiment is to be regarded as in accordance with the
prevailing opinion of the time. So far as appears,
the document had the unanimous approval of the
committee who reported it; and it is expressly stated
(Minutes, p. 28) that it was'unanimously adopted'
by the Assembly.   It does not appear even to
have excited any opposition in debate; nor is
there any evidence that the sentiments embodied
in the paper gave rise to any discussion. There is
no evidence that it met with any opposition from
any part of the church after the adjournment of the
Assembly; but it seems to have been as unanimously
acquiesced in by the church at large as it had been
by the Assembly. No presbytery or synod took
action against it; no church uttered a word of
remonstrance.  It was received as expressing the
settled convictions of the church on the subject; it
was recorded in the minutes of the Assembly as a
document too important to be disposed of by merely
placing it on file; it was subsequently published in
the'Digest' of the Assembly as among the documents most important to be preserved and diffused
through the church; it has never been changed or
modified, in a period of nearly forty years, either by
the church when united or by either body since the
division. It went forth to the world as expressing 
THE CHURCH AND SLAVERY.
the unanimous conviction of the North and the South
as represented in the Assembly on the subject, and
with all the influence which could be given to a
document from the name of the chairman of the
committee who drafted it, and who, and for a quarter of a century afterward, exerted more influence
in the Presbyterian church than any other man then
living. It is the calm, deliberate, unanimous sentiment of a grave body of Christian men representing
the North and the South, and uttering a decided
Christian conviction on the subject at a time when
men had not learned to apologize for the evil, or to
dilute and weaken a testimony against it by great
zeal for the'Union,'  and  by endeavouring  to
make a merit of' conservatism.'
2. These resolutions put the Presbyterian church
on an elevated and honourable position in regard to
the evil of slavery. It was a position then unoccupied by any other denomination of Christians except
the society of Friends; and, in respect to the clearness and firmness of the expressions respecting the
evils of slavery, it was not surpassed by any of the
declarations which had ever issued from that body.
It is claimed in the very resolutions themselves, as a
matter of felicitation, that the Presbyterian church
had been among the foremost in bearing its testimony against slavery and in taking measures which
contemplated its entire abolition.  Thus, the committee say, "We rejoice that the church to which we
belong commenced, as ear(y as any other in the country,
the good work of PUTTING AN END TO SLAVERY." It
was then no dishonour to be regarded as frst in the
work of universal emancipation; it was no dis
68 
POSITION OF THE CHURCH BEFORE DIVISION.  59
honour to institute measures contemplating the ultimate removal of slavery from the land and world.
3. The resolutions of the Assembly contemplated
the entire removal of slavery, and are such as would
now be charged with radical abolitionism.  There is
not one word of apology for the system; there is no
attempt  made  to show  that it is a'patriarchal'
institution; there is no appeal to the Bible as originating or sustaining it; there is no hint that the
apostles placed the relation of'master and servant' on the same basis as the relation of parent
and  child, master  and  apprentice, guardian  and
ward; there is no intimation that the system is to
be perpetual in the church or in the world; there is
no saving clause in favour of the relation itself,
while the abuses of the system only are attacked;
there is the most decided, absolute, and unqualified
condemnation of the system itself, as evil, and only
evil,-a system fraught with nothing but evil,-a
system to be abolished as soon as it could be done.
Thus, the Assembly says, " We regard the voluntary.
enslaving of one part of the human race by another
as a gross violation of the most precious and sacred rights
of human nature, as utterly inconsistent with the law of
God, and as totally irreconcilable with the spirit and prin-j/
cifples of the gospel of Christ."  Again, they say, "IC
is manifestly the duty of all Christians who enjoy
the light of the present day, to use their honest,
earnest, and unwearied endeavours AS SPEEDILY AS
POSSIBLE to efface this blot on our holy religion, and to obtain the COMPLETE ABOLITION of slavery throughout
Christendom, and, if possible, throughout the world."
So, again, they speak of their desire that all suitable 
TIIE CHURCH AND SLAVERY.
exertion should be made "TO EFFECT A TOTAL ABOLITION OF SLAVERY." So, again, they speak of " the duty
indisputably incumbent on all Christians to labour for ITS
COMPLETE EXTINCTION."
This language looks to the entire extinction of
slavery-the complete emancipation of every slave
-as the end to be contemplated;  and the purpose
expressed by the Assembly could not be carried out
except by universal emancipation. The aim, the
tendency, the object, is abolitionism; and the Assembly of 1818 was to all intents and purposes an abolition Assembly. An assemblage of men in the Presbyterian church, or in any other church, or unconnected with any church, which should now adopt
the same resolutions, would be characterized and
would be extensively denounced as an abolition
body; and if perchance there were members in such
an assemblage from the slave-holding States, they
would regard it as their duty to protest against such
doctrines; to write soothing letters to their churches,
expressing their dissent from these doctrines, and
apologizing for their remaining in connection with
a body of men which held and promulgated such
views.   In  neither branch of the Presbyterian
church-perhaps in almost no other church in the
land-could such resolutions now be carried unanimously, or carried at all without solemn protests and
warnings against the exciting and disorganizing tendencies of such doctrines. Yet these are the solemn,
recorded, unrepealed, and unmodified doctrines of
the Presbyterian church, Old-school and New, on the
subject of slavery. These sentiments have been before the world for nearly forty years as the doctrine
60 
POSITION OF THIE CHURCH BEFORE DIVISION.  61
of the church on the subject. These are the principles which are now professedly held by both
branches of the Presbyterian church. These, till
repealed, constitute a proper basis for any action on
the subject of slavery; and these would lead to, and
would justify, a continued agitation of the subject
until the conscience of the church should be so
reached as wholly to detach itself from all connection with the system. The existence of slavery
in the church is INCONSISTENT with these avowed
principles; and consistency in either body will never
be secured until these principles are carried out by
universal emancipation.
4. According to the principles involved in these
papers of the Assembly, the holding of slaves is
presumptive evidence of a man's not being in good
standing in the church.  Thatis he         e
templated as in the smeosition-iu.this resDpeet
as the man-w/o_sustains the relation of parent or
husband, or as the master of an apprrenti-e._ — here
is an implied ensure-an expression of QoTId(mination-on the man who sustains this relation.  If he
is to be regarded as in good standing,-as acting in
that relation consistently with the Christian character,-it is for him to make out the case by showing
that he sustains this relation by the necessity of the
case; that he does not hold his slaves as property
for the purpose of sale; that he is making all reasonable and practicable efforts for their emancipation; that he contemplates their freedom, and that
he is willing to avail himself of any practicable
method of promoting it. A man who sustains the
relation of parent, or husband, or master of an 
THE CHURCH AND SLAVERY.
apprentice, is, so far as these relations are concerned, presumed to be in good standing in the
church.  There is, there can be, no presumption
against it from this relation. In these resolutions
of the Assembly there is no denunciation of the
evils of those relations; no implication that there
are any evils in those relations; no exhortation to
bring those relations to an end.  But the reference
to slavery is of an entirely different character. Hiow
can  e be reordcled as in _good standingin the
church, in the same sense as in these relatioilswho
is acting under a system, and is a participator in and
a practic a                  tem, ichmis declaed
to be "a gross violation of    hL.pcios   and sacred
htAts of human nature, as utterly inoni.stent h  law
of G6d'    -as TOTALLY irreconiab_athAh.     s e srand
rinjc~p.es of the gospel of Christ"? Suppose these things
to be affirmed of a man in any other respect: suppose
that in reference to his commercial employments, or
his profession, or his mode of living, or his domestic
relations, it were affirmed of him that he was habitually acting in a way which was "a gross violation of
the most precious and sacred rights of human nature,
which was utterly inconsistent with the law of God,
and which was totally irreconcilable with the spirit
and principles of the gospel of Christ," assuredly his
good standing in the church would not be a thing to
be assumed as unquestioned as if this were of course
consistent with the Christian character, but as a thing
to be made out, if it could be, by denying the truth of
this accusation, or by showing that the conduct
charged on him, in the circumstances of the case, was
so necessary as to make it consistent with the Christian
62 
POSITION OF THIE CIIURCH BEFORE DIVISION.   63
namne,-if that could be done.  But suppose that he
contemplated this as a permanent and established
course of life: would the presumption be that his
standing in the church was such that it could not
with propriety be called in question, or would it be
otherwise?
We are led to the same view of the matter by the
statement in these resolutions, that "it is manifestly the duty of all Christians who enjoy the light
of the present day, when the inconsistency of slavery both with the dictates of humanity and religion has been demonstrated, and is generally seen
and acknowledged, to use their honest, earnest, and
unwearied endeavours as speedily as possible to efface
this blot on our holy religion, and to obtain the complete
abolition of slavery throughout Christendom, and, if possible, throughout the world." Can it be supposed that
a man who did not make this effort,-who intended
to maintain a course of life which was declared to
be "irreconcilable with the spirit and principles of
the gospel of Christ," —who intended to do all that
he could to perpetuate a relation which was declared
to be a "blot on our holy religion,"-or who in his
own mind placed such a relation onil the same basis
as that of parent and child, master and apprentice,
and ruler and subject,-was to be regarded as presumptively in good standing in the church? What
kind of a church would that be which should admit
such a principle as this? \\ho would wish to join
it?  Who would deem himself honoured by a connection with it?  And how far would such a church
differ from a horde of banditti or an association of
gamblers or pirates?  Of such an association what 
THE CHURCH AND SLAVERY.
more could be said than was said by the Assembly
of 1818 of slavery? And can it be believed that the
Assembly which adopted these resolutions, and the
Assemblies which have since given their sanction to
them, meant to teach that a manl who, of design and
purpose, lent his own active co-operation to perpetuate a system which has been demonstrated and
is generally seen and acknowledged to be'inconsistent both with the dictates of humanity and religion,' and which is'a blot on our holy religion,' to be
regarded as in good and regular standing in the
church of Christ?
5. It is clear, from these resolutions, that, in the
apprehension of that Assembly, slave-holding may become a proper subject of discipline in the church.
Thus, the resolutions affirm that, "if it shall ever
happen that a Christian professor, in our communion,
shall sell a slave who is also in communion and good
standing in our church, contrary to his or her will
and inclination, it ought immediately to claim the
particular attention of the proper church judicature;
and, unless there be such peculiar circumstances attending the case as can but seldom happen, it ought
to be followed, without delay, by a suspension of
the offender from all the privileges of the church till
he repent and make all the reparation in his power
to the injured party."* It is, indeed, to be regretted
that the Assembly did not include every case of selling a slave, whether a member of the church or not,
and that a distinction should have been even inplied
in regard to those who are and those who are not
* Minutes of the Assembly of 1818, p. 33.
64 
POSITION OF THE CHURCH BEFORE DIVISION.  65
members of the church,-as if that might be proper
treatment toward one which would be sin against
the other; but, still, the declaration is explicit that
an act which is not uncommon in all slave States,
and which may occur under the system anywhere, is
a proper subject for discipline in the church, and
should exclude fromnt its communion. So the Assembly says, "The manifest violation or disregard
of the injunction here given"-the injunction to secure the kind'treatment of slaves,' forbidding the
'separation  of husband  and wife,'  and' selling
slaves to those who will deprive them of the blessings of the gospel, or transport them to places where
the gospel is not proclaimed, or where it is forbidden
to slaves to attend upon its institutions'-" ought to
be considered just ground for the discipline and
censures of the church:" (p. 33.)  And, moreover, is
it not fairly implied, in these resolutions of the Assembly, that the act of slave-holding, unless it can
be made out to be a case of necessity or humanity,
may properly be regarded as a subject of discipline
in the church? Can any man doubt that to pursue
systematically and voluntarily any course of life, or
to engage in any business, or to sustain any relation,
either of which is'a gross violation of the most precious and sacred rights of human nature, which is
utterly inconsistent with the law of God, which is
totally irreconcilable with the spirit and principles
of the gospel of Christ, and which is a blot on our
holy religion,' should subject an offender to the discipline of the church?  What are proper subjects of
discipline, if these things are not? Where is the
line to be drawn, if conduct such as this is not to be 
THE CHURCH AND SLAVERY.
classed with'offences'?  What may not exempt a
man from the censures of the church, and from the
exercise of its discipline, if such a course of life is to
be regarded as exempt?
Such are some of the things implied in this remarkable act of the Assembly of the Presbyterian
church. These resolutions have never been repealed
by any act of the entire church when united, or by
any act of either of the branches of the church since
the division. Their propriety has never, by any
public act, been called in question. They stand
upon the records of the Presbyterian church; they
have been published in the'Digests' containing
documents regarded as of peculiar value; they have
been sent abroad to the world; they committed the
Presbyterian church  to a well-defined course of
policy and action. They belong, as the common
inheritance, to both branches of the church.
Whatever merit they may claim belongs to both
those branches; whatever obloquy they may be supposed to deserve belongs to one as much as to the
other. Both branches of the church are COMMITTED
to these views, and to whatever course of policy
they may legitimately lead on this great subject.
66 
POSITION OF THE NEW-SCHOOL CHURCH.
CHAPTER V.
THE POSITION OF THIE'NEW-SCHOOL' OR'CONSTITIU  TIONAL' PRESBYTERIAN CIIURCl ON THE SUBJECT OF
SLAVERY.
IT is not my design to inquire whether the'Oldschool' have or have not been true to the resolutions of the Act of Assembly of 1818, and have
taken the position before the world to which those
resolutions would prompt; nor is it my design to inquire whether the state of feeling in that branch of
the church is of such a nature that those resolutions
could now be adopted, or of such a nature that they
would be a fair exponent of the views entertained
in that branch of the church.  With all kindness of
feeling toward that denomination of Christians, it
must be regarded by any reflecting man as a subject
of felicitation that he is not called on to vindicate
the course pursued by that body on many other subjects than that of slavery, and that he is in circumstances to make him in no wise responsible for many
of their public acts.  How  long those resolutions
shall be suffered to lie unnoticed in their minutes;
how long it may be possible to stifle the feelings
which, it is to be hoped, still linger in some portions
of that body; how long it may be consistent to repress
all discussion in reference to evils so solemnly denounced, and which have in no wise been diminished
6T 
THE CHURiCH AND SLAVERY.
since the adoption of these resolutions; how long it
may be proper for a large body of Christians to
slumber over this stupendous evil, never even lifting
a note of remonstrance or appeal on the subject, it
is for them, subject to their responsibility to God, to
decide.
Leaving that as a matter in no way pertaining to
the portion of the church which they have separated
from themselves, I propose now to show that the
action of the Neiw-school branch of the church
is such -as to evince, in good faith, a purpose to
carry out those resolutions, and to secure, by all
proper and constitutional means, the end contemplated by them;-" as speedily as possible to efface
this blot on our holy religion, and to obtain the
complete abolition of slavery throughout Christendom, and, if possible, throughout the world;" or,
in other words, that all the acts of that body on the
subject are but a development of the principles involved in those resolutions.
In reference to this, and as showing the true position of the' New-school' Presbyterian church on the
subject, I would make the following remarks:  1. The subject has been most freely discussed in
the New-school General Assembly.  No one subject, from the time of the division of the church in
1838, has been so frequently before the Assembly;
no one has been discussed more freely; no one has
called forth more entirely whatever wisdom there
might be in the General Assembly to lead to some
satisfactory result. If there has been at any time,
and from any quarters, a disposition to suppress discussion and action, it has been resisted by a strong
68 
POSITION OF TIIE NEW-SCHOOL CHIURCH.
and unambiguous voice of the church demanding
that the subject should not be suppressed; if in any
of the meetings of the Assembly from that time to
the present it has been judged not proper then to
discuss this subject, that course has been taken, not
because it was the conviction of the church that the
subject should not be discussed, but either because at
that time some other subject seemed more particu larly to demand the attention of the Assembly, or
because it was not apparent that any other step could
be taken in advance of points which had been al ready gained. In these discussions, continued now
for nearly twenty years, every part of the church has
been fully heard; every facility has been given for
the fullest expression of opinion. The advocates of
slavery-of whom there have been very few-have
been heard with all the patience that they could desire; and the members of the Assembly who have
come from those portions of the church where slavery prevails have heard the system denounced, and
have listened to arguments to prove that it is contrary to the Bible and fraught with innumerable
evils to the bodies and souls of men, with a candour,
a degree of patience, and a measure of Christian
forbearance, which has greatly commended them to
the confidence of their brethren; which has shown
that they were not insensible to the evils of the system; and which has shown that, while they could
not agree with their brethren in sentiment, they
could not be surpassed by them in Christian courtesy.
The great principle was soon thoroughly settled after
the division of the church, that, in the New-school
portion of that body, the subject of slavery might be,
E
69 
THiE CHURCH AND SLAVERY.
and ought to be, discussed. At a time when there
was every possible effort made to keep the subject
out of the houses of Congress; at a time when it
was, in fact, excluded from nearly every other ecclesiastical body in the land,-the Methodist church
being almost the only exception; at a time when
Episcopalians, and Baptists, and Old-school Presbyterians, gloried that their churches were kept prudently and conservatively free from the intrusion of
the agitating topic; and at a time when not a few
of the' Old-school' body apparently hoped to make
'capital' from the agitation of this subject by the
portion of the church which they had'excluded,' and
when they watched with the keen, observing eye of
prospective gain to have the New-school body fall to
pieces under the discussion, and when they hoped to
augment their own strength by attracting to themselves the scattered fragments of the dissevered body;
at that very time, and in view of all these perils,
and under all the disadvantages of an imperfect organization, the example has been set, year after year,
in the Genleral Assemblies of the New-school, of a
most free, full, candid, and patient discussion of this
agitating subject.  Not a presbytery, not a church, not
a man, as far as is known, Nortlh or South, has left
the church in consequence of the discussion; and, if
they who from without have watched the discussion
with the interest which men feel who are encouraged
to hope that they will augment their own numbers
by the divisions which occur in other bodies, never
has there been an instance of more signal disappointment than has occurred in this case. I state this,
then, in relation to the actual position of the New
70 
POSITION OF THE NEW-SCHOOL CHURCH.
school body on this subject, that it is a point gained,
and is not to be receded from, that the subject of
slavery may be discussed in the church to any ex tent which may be thought desirable; and that, in
fact, there is no other denomination of Christians in
the land, not even the Congregational, where the
subject has been so freely examined, or has called
forth so much prayer and solicitude as to the course
which should be pursued by the church. In this re spect-in an honest effort to know what is true and
right, to understand the real bearings of the systemn, to ascertain what is the exact power of the
church in regard to the system-the New-school
Presbyterian church is in advance of all the other
churches of the land. It has freely discussed a subject which it has been the boasted wisdom of others
thus far to exclude from their councils; it has frankly
and fearlessly grappled with difficulties which they
al have yet to meet.
2. It is true, also, in regard to the New-school
Presbyterian church, that in all the  discussions
whichl have been had on slavery, and in all the resolutions which have been adopted, the Act of 1818
has neither been repealed, nor has there been any
attempt to repeal it, nor has the propriety of the sentimnents contained in it ever been called in question.
Not even in debate, it is believed, has the idea ever
been advanced that the resolutions in that act did not,
at the time of its adoption, fairly represent the opinions of the whole Presbyterian church, or that, since
the division, they did not fairly express the views
and define the position of the New-school portion
of the church on the subject of slavery. Those reso
71 
THE CHURCH AND SLAVERY.
lutions are an inherited and an unrepealed part of
the declared sentiments of the Presbyterian church;
and any action which would be a legitimate carrying
out of these principles must be regarded as unquestionably proper.
3. The course pursued in the New-school portion
of the church, since the division, has been but the
proper carrying out of the principles involved in
these resolutions, and has been, I may perhaps be
able to show, all that could be done, as yet, under
the constitution of the church. To show this, it
may be proper to recall the successive steps in the
action of the General Assembly, and then to inquire
whether this does not indicate PROGRESS,-and, under
the circumstances of the case, all the progress which
up to the present time could be made in carrying
out the resolutions of 1818.
In 1839-the year after the division of the churchthe General Assembly of the New-school portion
of the church, after a full discussion of the subject,
adopted the following resolution:-" Whereas, certain memorials have been sent up to this Assembly
from several presbyteries, desiring some action on
the subject of slavery; and whereas these memorials
have been read and freely discussed by this body;
and whereas this Assembly is made up of members
from different portions of our extended country, who
honestly differ in opinion as well in regard to the
propriety as the nature of the ecclesiastical action
desired in the case: therefore, Resolved, That this
Assembly does most solemnly refer to the lower judi catories the subject of slavery, leaving it to them to
take such order thereon as in their judgment will be
72 
POSITION OF THE NEW-SCHIIOOL CHURCH.      3
the most judicious and adapted to remove the evil."
(Minutes of the Assembly for 1839, p. 22.)
The following things are to be noticed in regard
to this resolution.
(a) It indicates an early purpose on the part of the
church to consider the subject of slavery. But one
year after the separation, while the church could as
yet be scarcely regarded as organized, with all the per plexities and responsibilities of the pending law-suit
with the other portion of the church, with all that
there might be in the circumstances of the church
at that time that might seem to make it expedient
not to agitate the subject of slavery, and with all the
predictions that an agitation of the subject would
again rend and divide the church, this subject was
taken up as one of the most important that had a
claim on the attention of the church, and in such a
manner as to indicate a determinied purpose to assume a right position onl the subject, whatever might
be the consequences to the church itself.
(b) A course was pursued which was strictly Presbyterian and strictly proper. It was to refer the matter
to'the lower judicatories,'-meaning particularly,
undoubtedly, the synods, presbyteries, and sessions in
the portion of our country where slavery exists. It
was felt that the matter pertained primarily to them;
that the proper action should begin with them; that
the subject was one in which they had a special interest, and which it was supposed they would be best
qualified to understand; and it was presumed that
they would take such'action' in the case as might
prevent the necessity of bringing the matter again
before the General Assembly, or make it a subject
73 
THE CHURCH AND SLAVERY.
of general agitation in the church. But, whatever
might be the result,-whatever might be the disposition of the' lower judicatories'-the sessions, presbyteries, and synods-in regard to the matter,-it was
clearly in accordance with the Constitution of the
church, and with Christian propriety, that the subject
should be referred to them in the first instance, in order
that they might in a regular and constitutional way
endeavour to carry out the principles of the church on
the subject, and devise somie efficient method for detaching the church from all connection with slavery.
(c) The subject that was left to the' lower judicatories' was perfectly defined.  It was, in the words
of the resolution, to "take such action as, in their
judgment, would be most judicious and best adapted
to REMOVE THE EVIL." The removal of the evil-In other
words, ill the language of the resolutions of 1818,
"the entire abolition of slavery " —wvas the end contemplated, and the only end. To this end, and this
alone, in a proper and judicious manner, the attentirn  ofrtil'Xlwer judicatories' was directed.  There
is no suggestion'tht  th e inilitution is designed to
be permanent; no intimation that it is a'patriarchal'
institution, or that it is an institution that is in any
way sanctioned and sustained by the Bible; no hint
that it is on the same level as the relation of husband
and wife, or parent and child: -it i.aL;'  an
evil not to be perpetuated, but'REMOVED.' This was
undoubtedly the view of the,       bly in 1839, the earliest period in which the New-school Assembly
could act on the su ject, or in which it could declare
the views of the church.
In the General Assembly of 1840, the subject of
74
I
I/ 
POSITION OF THE NEW-SCHOOL CHURCH.
slavery was again introduced, and occupied a considerable part of four days of the session, and was then,
apparently in view of the action of the previous Assembly, and the difficulty of agreeing on any new
measure better adapted to "remove the evil," indefinitely postponed.  The fact, however, that the
subject occupied so large a portion of the time of the
Assembly, shows that it was one which excited deep
interest in the church, and was one which the Assembly was not disposed to exclude from solemn and
anxious consideration.
The New-school Assembly,  then triennial,  met
again in 1843.  The subject again occupied the attention of the Assembly for a considerable part of
three days of the session. After a full discussion,
the Assembly adopted the following resolution:"Whereas, there is in this Assembly great diversity
of opinion as to the proper and best mode of action
on the subject of slavery; and whereas, in such circumstances, any expression of sentiment would carry
with it but little weight, as it would be passed by a
small majority and must operate to produce alienation and division; and whereas the Assembly of 1839,
with great unanimnity, referred this whole subject to
the lower judicatories, to take such order as in their
judgment might be adopted to remove the evil:
"Resolved, That the Assembly do not think it for
the edification of the church, for their body to take
any action on the subject." (Minutes of the Assembly for 1843, pp. 18, 19.)
It is necessary to remark only on this action of the
Assembly,  (a) That the fact that the subject was again so fully
75 
THE CHURCH AND SLAVERY.
discussed shows the deep interest which the church
took in the subject.  
(b) That the same object was contemplated which
had been avowed in 1818,-the' entire abolition' of
slavery in the church:-"' Such order as in their judgment might be ada)ted to remove the evil,"-not the
'evils' of slavery, or the abuses of the system, but
the' evil' itself, or the system as evil.
(c) This judgment of the Assembly seems to have
been decided and harmonious; as no one, amidst the
diversity of views about the proper mode of reaching
the evil, even seems to have called in question the
fact that it was an evil, and an evil' to be removed.'
The General Assembly again met in 1846, and
took still more decided action in regard to slavery,
showing what was the prevalent feeling on the subject
in the church, and indicating decided progjress in the
development of the principles before laid down.  In
that year they adopted, by a vote of ninety-two to
twenty-nine, the following important paper:
"1. The system of slavery, as it exists in these United States,
viewed either in the laws of the several States which sanction
it, or in its actual operation and results in society, is intrinsically an unrighteous and oppressive system, and is opposed to
the prescriptions of the law of God, to the spirit and precepts
of the gospel, and to the best interests of humanity.
"2. The testimony of the General Assembly, from A.D. 1787
to 1818, inclusive, has condemned it; and it remains still the
recorded testimony of the Presbyterian church of these United
States against it, from which we do not recede.
"3. We  cannot therefore withhold the expression of our
deep regret that slavery should be continued and countenanced
by any of the members of our churches; and we do earnestly
76 
POSITION OF THE NlEW-SCHOOL CHURCH.
exhort both them, and the churches among whorm it exists, to
use all means in their power to put it away from them. Its
perpetuation among them cannot fail to be regarded by multi tudes, influenced by their example, as sanctioning the system
portrayed in and maintained by the statutes of the several
slave-holding States wherein they dwell. Nor can any mere
mitigation of its severity, prompted by the humanity and
Christian feelings of any individuals who continue to hold
their fellow-men in such bondage, be reg,arded either as a tes timony against the system, or as in the least degree changing
its essential character.
"4. But, while we believe that many evils, incident to the
system, render it important and obligatory to bear testimony
against it, yet would we not undertake to determine the degree of moral turpitude on the part of individuals involved
by it. This will doubtless be found to vary in the sight of
God, according to the degree of light and other circumstances
pertaining to each. In view of all the embarrassments and
obstacles in the way of emancipation interposed by the statutes
of the slave-holding States, and by the social influence affecting the views and conduct of those involved in it, we cannot
pronounce a judgment of general and promiscuous condemnation, implying that destitution of Christian principle and feeling which should exclude from the table of the Lord all who
stand in the legal relation of masters to slaves, or justify us
in withholding our ecclesiastical and Christian fellowship from
them. We rather sympathize with and would seek to succour
them in their embarrassments, believing that separation and
secession among the churches and their members are not the
methods that God approves and sanctions for the reformation
of his church.
"5. While, therefore, we feel bound to bear our testimony
against slavery, and to exhort our beloved brethren to remove
it from them as speedily as possible, by all appropriate and
available means, we do at the same time condemn all divisive
77 
THE CHURCH AND SLAVERY.
and schismatical measures tending to destroy the unity and
disturb the peace of our churches, and deprecate the spirit of
denunciation, and that unfeeling severity which would cast
from the fold those whom we are rather bound, by the spirit
of the gospel and the obligations of our covenant, to instruct,
to counsel, exhort, and try to lead in the ways of God, and
toward whom, even though they may err, to exercise forbearance and brotherly love.
"6. As a court of our Lord Jesus Christ, we possess no legislative authority; and as the General Assembly of the Presbyterian Church, we possess no judiciary authority. We have
no right to institute and prescribe tests of Christian character
and church-memnbership not recognised and sanctioned in the
Sacred Scriptures and in our standards, by which we have
agreed to walk.  We mlust, therefore, leave this matter with
the sessions, and presbyteries, and synods,-the judicatories
to whom pertains the right of judgment,-to act in the administration of discipline as they may judge it to be their
duty, constitutionally subject to the General Assembly only in
the way of general review and control."
Of this important paper it seems proper to make
the following remarks.
(a) It was adopted after the most free and full discussion that this subject, or perhaps any other, had
ever had in the General Assembly.   At  an early
period of the session of the Assembly it was resolved,
in order to give the fullest opportunity for an expression of opinion, that the roll be called, "that each
member may have an opportunity of expressing his
opinion on the general subject." (Minutes, p. 15.)
From the minutes of the Assembly it appears that
the subject occupied the attention of the Assembly,
almost to the exclusion of every other subject, for
twelve sessions of the Assembly that year, and they
78 
POSITION OF THE NEW-SCHOOL CHIIURICH.
who were present on that occasion know well that
the most ample range was given in the debate, and
that the most free opportunity was allowed for an
expression of opinion. There has been no ecclesiastical meeting in our country where the subject of
slavery has received so full a discussion, or where so
large a portion of its time has been occupied in considering the subject.  It is probable, indeed, that the
subject has?evcer in this country received so full a
discussion as it did in that Assembly. It will be remembered, also, that though an earnest it was not
an angry discussion; and though, of course, there
was diversity of opinion, yet there was no rupture
of the church, or alienation of feeling, as the result
of theadiscussion.
(b) The resolutions affirm and adopt the previous
action of the Assembly as expressilng the views then
entertained on the subject. Particularly the resolutions affirm that the "testimony of the General Assembly from 1787 to 1818 remains still the recorded
testimony of the Presbyterian church in these United
States against it, fromn which we do not recede."
(c) The resolutions of the Assembly of 1846 are
but a proper development of the principles before laid
down and affirmed by the Presbyterian church.
There is nothing, it is presumed it will be admitted,
in those resolutions which the previous action of the
church would not suggest, or to which that action
would not give rise if the principles before adopted
were properly developed. Indeed, so far as appears,
it was not made a ground of objection to these resolutions that they did not fairly coincide with the
previous positions taken by the Assembly on the
79 
THiE CHURCH AND SLAVERY.
subject. In neither of the protests recorded against
the action of the Assembly* is it alleged that there
was any departure from the previous action of the
Presbyterian church, or that the principles before
laid down had not been fairly carried out in the
paper adopted by the Assembly.  The protests are
placed wholly on different grounds;-one stating two
reasons for protesting, to wit: first, "because they,
the protestants, think it inexpedient that the General Assembly should take any action whatever on
the subject of slavery,-the General Assembly having at its last session expressed such an opinion as
the subject merited; and, in the next place, because
they do not believe that slavery, as existing in the
Southern States, is forbidden by the laws of God,
and the principles of the gospel of Jesus Christ, as
revealed in his Iholy Word;"-the other stating that
the paper adopted by the Assembly, in the opinion
of the protestant, "teaches that in every case some
degree of moral turpitude attaches to every one who
holds a slave; and that he ought to be regarded and
treated as a subject of discipline, to be instructed,
counselled, and exhorted as a delinquent."  In neither case is exception taken because the action of
the Assembly was supposed to be contrary to any
of the judgments of the church before expressed.
(d) These resolutions of the Assembly, like all
that wvent before, speak of slavery as an evil, and
look to its final and complete extinction as the object to be contemplated and aimed at. They are
* There were two protests, one signed by five members of the Assembly, the other by only one.
8.0 
POSITION OF THIE NEW-SCHOOL CHURCH.
in the line of the acts of 1818, and, like these acts, aim
at the entire abolition of slavery, and in no respect
place slavery on the same level with the relation
of husband and wife, parent and child, guardian
and ward. Thus, the resolutions of the Assembly
say, "The system of slavery, as it exists in these
United States, viewed either in the laws of the several States which sanction it, or in its actual operation
and results in society, is INTRINSICALLY an unriyAhteous and o)ppressive system, and is opposed to the prescriptions of the law of God, to the spirit and precepts of the gospel, and to the best interests of humanity."  Thus, they say, "WVe cannot withhold the
expression of our deep regret that slavery should be
continued and countenanced by any of the members of our
churches, and we do earnestly expect both them, and
the churches among whom it exists, to use all means
in their power TO PUT IT AWAY FROM THEM." And, supposing that this may be a proper subject of discipline, they add, "As a court of our Lord Jesus Christ,
we possess no legislative authority; and as thec General Assembly of the Presbyterian church, we possess no judiciary authority.  We  must, therefore,
leave this matter with the sessions, and presbyteries,
and synods,-the judicatories to whom pertains the
right of judcgmenrt,-to act in the administration of
disciplie as they may judge to be their duty, constitutionally subject to the Assembly only in the way
of general review and control."
It is manifest from this that the Assembly regarded the faet of slave-holding as furnishing priml
facie a proper ground of discipline; and the whole
spirit of the resolutions goes to show that if it was
81 
THE CHURCH AND SLAVERY.
not, in any case, a proper subject of discipline, it was
to be proved in that particular case not to be, and not
to be assumed that it was not. Resolutions like
these could never have been proposed or adopted in
reference to the relations of husband and wife, parent
and child, guardian and ward; and it is clear that
between those relations and the relations of slavery
the Assembly saw no resemblance.  In the estimation of the Assembly the relations of slavery were
not to be perpetuated as desirable in society, and as
consistent with the spirit of the gospel, but as at war
with both, and as'intrinsically unrighteous and oppressive' in all its bearings.
In 1849 the sentiments of the Assembly were again
expressed in a manner not less decisive.  After referring the subject to a committee, and after a full
consideration of the subject, the Assembly adopted
a series of resolutions, the import of which will be
seen by the following extracts:
1'1. Resolved, That we reaffirm the sentiments expressed
by the Assembly of 1815, and especially in the following quotations:  "'The General Assembly have repeatedly declared their
cordial approbation of those principles of civil liberty which
seem to be recognised by the Federal and State Governments
in the United States. They have expressed their regret that
the slavery of the Africans and of their descendants still continues in so many places, and even among those within the
pale of the church, and have urged the presbyteries under
their care to adopt such measures as will secure, at least to the
rising generation of slaves within the bounds of the church, a
religious education, that they may be prepared for the exercise
82 
POSITION OF THE NEW-SCHOOL CHURCH.
and enjoyment of liberty, when God in his providence may
open a door for their emancipation.'
"2. Resolved, That this General Assembly reaffirm  the
opinions expressed by the General Assembly of 1818.
"3. Resolved, That we reaffirm the'Declaration of the
General Assembly on the subject of slavery,' made in the
year 1846.
"The following principles are clearly stated in the documents above referred to and quoted:
"1. That civil liberty is the right of man, as a rational and
moral being.
"2. That the institution of slavery, in the language of a
former Assembly,'is intrinsically an unrighteous and oppressive system,' and injurious to the highest and best interests of
all concerned in it.
" 3. That it is'the duty of all Christians who enjoy the light
of the present day,''to use their honest, earnest, and unwearied endeavours''as speedily as possible to efface this blot
on our holy religion, and to obtain the complete abolition of
slavery throughout Christendom, and, if possible, throughout
the world.' This General Assembly do most solemnly exhort
all under our care to perform this duty, and to be ever ready
to make all necessary sacrifices in order to effect a consummation so much to be desired."
In reference to the action of the Assembly here
referred to, it may be observed that there is no retrocession from any of the views which former Assemblies had expressed on the subject; that all that
formier Assemblies had affirmed in regard to the
evils of the system are again reaffirmed and readopted as expressing the sentiments of the church;
and that the same ultimate object is still contemplated,-the entire cabolition of 8slavery. Thus, after stat
83
1.~
I
iI 
THE CHURCH AND SLAVERY.
img, in the language of a former Assembly, that it is
"the duty of all Christians who enjoy the light of
the present day, to use their honest, earnest, and unwearied endeavrours as speedily as possible to efface
this blot on our holy religion, and to obtain the
complete abolition of slavery throughout Christendomr, and, if possible, throughout the world," the Assembly adds, "The General Assembly do most solemnly
exhort all under our care TO PERFORM THIS DUTY, and be
ever rectdy to make all necessary sacrcifes to effect A CONSUMMATION SO MUCH TO BE DESIRED." The sentiments
and aims here expressed are in the line of all the
measures adopted by the church in former years.
The system is regarded and treated as evil. The
end contemplated is its abolition. The duty of the
church, as expressed, lies in that direction, and can
only terminate on that. There are no such expressions in regard to the system as there would be in
reference to the relation between husband and wife,
parent and child, guardian and ward. There is no
intimation that it is understood to be a'patriarchal'
institution, that it has the sanction of the Bible, or
that it is intended to be perpetual in the church.
It is evident that there is but one thing that would
be a proper carrying out of the views of the Assembly, and that is, the entire removal of slavery from
the church,-its entire abolition in the world.
In the year 1850, the General Assembly, at Detroit, adopted still more decided resolutions on
the subject of slavery. After a very full discussionl the following preamble and resolutions were
adopted:
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POSITION OF THE NEW-SCHOOL CHURCH.
"That, after a careful and thorough examination of the
whole subject, they have been brought to the conclusion,
that, in consideration of the previous action of the Assembly,
had at different times for a series of years, and what they
believe to be its present sentiments and the expectation of
the churches in its connection, the cause of truth and
righteousness, of peace and unity,j will be best subserved by
the adoption of the following resolutions:   " We exceedingly deplore the working of the whole system
of slavery as it exists in our country and is interwoven with
the political institutions of the slave-holding States, as
fraught with many and great evils to the civil, political, and
moral interests of those regions where it exists.
"The holding of our fellow-men in the condition of slavery,
except in those cases where it is unavoidable, by the laws of
the State, the obligations of guardianship, or the demands
of humanity, is an offence in the proper import of that term,
as used in the Book of Discipline, chap. i. sec. 3, and
should be regarded and treated in the same manner as other
offences.
"The sessions and presbyteries are, by the Constitution of
our church, the courts of primary jurisdiction for the trial
of offences.
"That, after this declaration of sentiment, the whole subject
of slavery, as it exists in the church, be referred to the sessions and presbyteries, to take such action thereon as in their
judgment the laws of Christianity require."
In reference to these resolutions it may be remarked,  (a) That the sentiments of the Assembly, as expressed' for a series of years,' are adopted as expressing' the present sentiments' of the church,
and as laying the foundation for what was sup
F
85 
THE CHURCH AND SLAVERY.
posed to be demanded as additional action by the
church.
(b) That the whole system was referred to as an
evil to be deplored.
(c) But especially a new position was assumed,a new point was advanced,-in the line indeed of all
the previous decisions of the Assembly, and the
consistent development of all the former views expressed:-that the holding of men in slavery, except in certain specified cases, is an'offence' in
the proper and technical sense of the term; that is,
is an act subjecting the offender to discipline,-an
'offence' to be treated as all other'offences' are
which are regarded as against the word of God.
The exceptional cases referred to are three in
number:-(1) When by the laws of the state it is
impossible to emancipate slaves; (2) when they
are held merely under the obligation and relations
of' guardianship;', and (3) when the circumstances
are such that the laws of'humanity' —that is, in
reference to the best interests of the slave-would
forbid emancipation.   In  every  case  of slaveholding, therefore, it is supposed that the holder
of the slave should be able to show that in that
particular case it is proper that the slave should not
be emancipated, or that it is an impracticable thing
to do it. This is the same as to say that a case of
ordinary slave-holding-or the holding of a fellowman as a slave- is supposed to constitute an'offence;' and that an obligation rests on the holder of
a slave, in any case, to show that his act in holding
him can be referred to one of those three specified
reasons. If this cannot be done, he is presumed
86 
POSITION OF THE NEW-SCHOOL CHURCH.
to be guilty of an' offence;' that is, of an act which
subjects him to the proper discipline of the church.
In other words, the holding of a slave is presumed
to be of that class of actions which properly sub jects a man to the discipline of the church; not of
that class-as the relation of husband and wife, or
parent and child-which implies no prince facie pre sumptionl  against  the person  who  sustains the
relation.
It is very manifest that the exceptional cases referred to would comprehend but a small proportion
of the owners of slaves in this country.  There are
undoubtedly such cases; and it is to be presumed
that a larger proportion of such cases would be
found among the members of the church who are
slave-holders than could be found in any other
class of persons.   But still it is to be presumed
that but a small part of those who are slaveholders in the church would claim that their cases
came under these exceptions, or would allege that
they held slaves, as such, on principles different
from those which actuate other men sustaining this
relation; and especially it is to be presumed that
they who allege that the relation is a' patriarchal' one,
and that it is on the same basis as that of husband
and wife and parent and child,-a relation recognised in the Bible as proper and permanent, —would
not urge that, in this respect, they hold their slaves
on different principles from those which influenced
others.  They might perhaps allege that it is better
for the slave in thie present circumstances to be in
this condition than to be free; that he is incapable
of taking care of himself; or that the general con
87 
THE CHURCH AND SLAVERY.
dition of the African race has been improved by
being removed from a land of Pagan darkness to a
land of Christian light, even though they are
slaves. These would be different, and soime of
them certainly very questionable, positions; but still
only a small portion of slave-holders in the church,
or out of it, it is presumed, would undertake to
showv that the reason why they are slave-holders is
to be referred to either of thC three specifications in
the resolutions of the Assembly at Detroit. They
would not allege that they became originally or
continue to be slave-holders because it is'unavoidable by the laws of the State;' for the cases
are rare in which men cannot find some way of
emancipating their slaves if they choose, since such
acts of emancipation do occur where the'laws of
the State' are most stringent on the subject of
emancipation. They would not allege that they
became or continue to be slave-holders under the
obligations and relations of' guardianship;' for it is
not common that the slave is so held as to be in any
sense in that relation. And though there are cases
where, against a man's own will, slaves are intrusted to him for his children or for others, yet
no one can be bound to assume the relation or to
hold slaves even in trust for others; and such cases
are, in fact, too few almost to be taken into the
estimate when considering the subject of slavery.
They could not, in most cases, allege that they
were held merely or mainly from' the demands of
humanity;' for that would not be true.  There may
indeed be such cases. An aged, infirm, worn-out
slave may be thus held. It would be cruel to allow
88 
POSITION OF THE NEW-SCHOOL CHURCH.
him to be sold; it would be adding injustice to
all the former wrongs done him to turn him off
when his days have been spent in toiling for
another and all his earnings have gone for the
support of another,-that then, when from age, or
sickness, or exhaustion of his strength, he is unable
to labour more, he should be left to be a burden
upon a town, or abandoned to die of want. Every
consideration of humanity demands that the master who has availed himself of the unrequited toil
of such a man should not cast him off in his old
age. But such cases are few. Such a reason would
rarely be alleged for holding a slave.  The mass of
slave-holders, even in the church, do not hold slaves
for any such purpose.  They do not buy them with
such views; they do not uphold the system on this
plea. They hold slaves, as other men do, to avail
themselves of their service; they hold them, subject to the same conditions by which they are held
by others; they hold them under the same system
of laws; they hold them as others do, when they
would be liable to be disposed of as property, in the
same way as other property. And, even if it should
be alleged that it is more'humane' to retain them in
this condition than it would be to emancipate them,
-a point, however, which should not be assumed to
be true,-still, this is not the reason why they are
held. This was not the reason why they came
into possession of them. This would not be the
reason why, if some perfectly practicable plan were
proposed for their emancipation, they would not
embrace it.  This is not the reason assigned for
continuing the relation, when it is alleged that the
89 
THE CHURCH AND SLAVERY.
institution is'patriarchal,' and that it is represented in the Scriptures as on the same basis as
that of parent and child and husband and wife. It
is, indeed, more'humane' to sustain the relation
of a husband than it would be to drive a wife from
one's dwelling, or to compel her by ill-treatment to
apply for a divorce;  it is more'humane' for a
father to treat his children in thie manner that
becomes that relation than it would be to compel
them by harsh usage to fly from his dwelling and
go forth unaided and friendless into the world;
but still it may be presumed that this is not the
reason which operates on the minds of most husbands and fathers in continuing those relations.
It follows from these views that the great body of
those who sustain the relation of slave-holders in the
church are, according to the resolutions of the Assembly at Detroit, in such a condition as to make
them liable to the charge of being guilty of'an
offence ill the proper import of this term;' that is,
in such a condition as to make them liable to discipline in the same way as in the case of any other
'offence' known to the Constitution of the Presbyterian church. This, I think, is undeniably the fair
construction of that act; and for this opinion the
Assembly must be regarded as responsible. It is
indeed added, and with propriety, that the "sessions
and presbyteries are, by the Constitution of the
church, the courts of primary jurisdiction for the
trial of offences;" but it is presumed that they will
take "such action on the subject as the laws of Christianity require."
In 1851 the subject of slavery again occupied the
90 
POSITION OF THE NEW-SCHOOL CHURCH.
attention of the Assembly, when, after a full discussion, the following minute was adopted:  "The Assembly have reason to be thankful to divine Providence for the wisdom and prudence vouchsafed to the last
Assembly, in coming to conclusions on this vexed question
which have so generally met with the acquiescence of the
church at this crisis; and that it seems obviously our privilege and duty, at the present session, to leave the whole subject
as it was placed by that action, and to devote our time to other
subjects which demand attention; always praying that God
will hasten on the day of universal freedom throughout our
land and the world."
Of this resolution it is only necessary to remark
that it shows that the subject occupied the attention
of the Assembly, and that there was  a full concurrence in the principles before established, indicating
what were the policy and the aims of the church on
the subject.
In 1853 the subject was again discussed, and ati
important measure adopted, showing the deep interest which the church feels in the subject, and an
earnest desire to remove the evil.
This paper is as follows:  "The committee, to whom was referred the subject of
slavery, respectfully report, that twelve memorials touching
this grave matter, from various synods and presbyteries, have
been put into their hands. Of these, eleven are from the
North, praying the Assembly for further action, and asking for
precise information in regard to the extent of the practice of
slave-holding in our body, and in regard also to certain alleged
aggravations of it, in the unchristian and cruel treatment of
slaves. One is from the South, complaining of unkindness
and injustice on the part of many Northern brethren in charg
91 
THE CHURCH AND SLAVERY.
ing upon the memorialists practices of which they are not
guilty, and in attributing to them motives which they utterly
disclaim and abominate; protesting also against the continued
agitation of this subject, as tending more to rivet than to loose
the chains of the slave, and seriously to embarrass them in
their gospel work.
"Your committee, after much serious and prayerful consideration of this whole subject in all its complicated and perplexing relations, and with a solemn sense of responsibility to
God and to his church, are of one mind in recommending to
the Assembly the following action:  "1. That this body reaffirm the doctrine of the 2d resolution adopted by the Assembly in its action at Detroit in 1850.
"2. That we do earnestly exhort and beseech all those who
are happily free from any personal connection with the institution of slavery, to exercise patience and forbearance toward
their brethren less favoured in this respect than themselves,
remembering the embarrassments of their position;  and to
cherish for them that fraternal confidence and love which they
tbe more need in consequence of the peculiar trials by which
they are surrounded.
" 3. To correct misapprehensions which may exist in many
Northern minds, and allay causeless irritation, by having the
real facts in relation to this subject spread before the whole
church, it is recommended earnestly to request the presbyteries
in each of the slave-holding States to take such measures as
may seem to them most expedient and proper, for laying before
the next Assembly, in its sessions at Philadelphia, distinct and
full statements touching the following points:   "(1) The number of slave-holders in connection with the
churches under their jurisdiction, and the number of slaves
held by them.
"(2) The extent to which slaves are held by an unavoidable necessity'imposed by the laws of the States, the obligations of guardianship, and the demands of humanity.'
92 
POSITION OP THE NEW-SCHOOL CHURCH.
"(3) Whether a practical regard, such as the word of God
requires, is evinced by the Southern churches for the sacredness of the conjugal and parental relations as they exist among
slaves; whether baptism is duly administered to the children
of slaves professing Christianity; whether slaves are admitted
to equal privileges and powers in the church courts; and, in
general, to what extent and in what manner provision is made
for the religious well-being of the enslaved."
Of this important paper, adopted by a vote of
eighty-four to thirty-nine, the following remarks
may be made:  (a) It was clearly within the proper province of the
Assembly to propound the inquiries suggested in the
paper. No one, it would seem, could properly object
to an effort to obtain information oil any subject pertaining to the state of religion in the church, or to
any thing that affected religion, from those best qualified to give it, especially when the information
sought was to be communicated or not as those most
directly interested should deem best. No compulsory measures were instituted or suggested for securing the information; no agents or spies were to be
employed; no one was to be questioned; no one
was to be subjected to a penalty if he did not choose
to give the information. Assuredly it would not be
improper to endeavour to obtain correct information
on this subject when the Assembly seeks annually to
obtain information by statistical tables, and by written
narratives, and by oral reports, of the numbers that
are admitted to the church, the numbers that are
baptized, the amount of money contributed to benevolent purposes, the manner in which the Sabbath
is observed, and the prevalence of any form of
93 
THE CHURCH AND SLAVERY.
immorality in a community where a church is
located. If gambling is common, if profaneness
abounds, if there are any causes tending to infidelity, if the Sabbath is profanied, if there is a prevalence of licentiousness or intemperance, if there are
places where the gospel is not preached, if there are
children who have not the advantage of Sabbathschool instruction, the General Assembly feels itself
fully competent to seek information, from all reliable
sources, on these subjects, and to spread that information before the world, and to make the facts ascertained the basis of its own action in promoting the
interests of sound morals and religion; and, provided
the inquiries are pursued without any inquisitorial
prying into the affairs of men, no one feels that the
Assembly has transcended its proper bounds.  Assured]y, then, on a subject so deeply affecting the interests of religion, and on which there were so many
grounds of presumption that the interests of religion
would be affected by it, and on which there were so
many floating and indefinite rumours in the community, it was proper for the Assembly to seek to
obtain exact and reliable information from those best
qualified to give it, as the basis of its own future
action.
(b) The resolutions were entirely kind in their
nature and their avowed design. They were adopted
from no' inquisitorial' or'meddling' spirit; from no
purpose to give trouble to the Southern churches
or to cast suspicion or opprobrium on them. It is
but just to those who framed and those who adopted
the resolutions, to suppose that the reason stated for
their adoption was the true one, unless there is some
94 
POSITION OF THE NEW-SCHOOL CHURCH.
clear proof to the contrary. That reason is as follows:-" To correct misapprehensions which may exist in
many Northern minds, and allay causeless irritation, by
having the real facts in relation to this subject spread
before the whole church."'No one can deny that,
if this were the real motive for adopting the resolutions, it was in a spirit of entire kindness toward
the Southern churches, and with a desire to allay
feelings in the North which were caused by a misapprehension of the true state of the case. It was
and is constantly alleged, by Southern Christians,
that the real facts in regard to slavery are not understood at the North; that the evils are overstated;
that there are efforts made for the good of the slaves
which are not understood and appreciated by the
North; that there are difficulties in the way of emancipation which those who dwell at the N1orth cannot
understand; that more is done for the slaves than
is commonly supposed; and that if Northern men
were themselves in the midst of these scenes they
would judge differently from what they do; and the
design of these resolutions seems to have been to
bring out before the world, in an authentic form,
precisely the facts which authorize these statements,
that the North, as far as possible, mijAht be in a condition to form a just estimate on the subject, and
that the irritations which had been produced by a
want of the information which Southern members
of the churches alleged to be in their possession,
might be allayed.
(c) The resolutions now under consideration gave
to the Southern members of the churches an opportunity under this invitation-for it was no more
;95 
THE CHUJRCH AND SLAVERY.
to disabuse thepublic mind at the North, and to
bring before the world an authentic statement of the
real facts in the case.  Of the twelve'memorials'
on which thle action of the Assembly was based, one
was from the South. That one complained  "of unkindness and injustice on the part of many Northern
brethren in charging upon the memorialists practices
of which they are not guilty, and in attributing to
them motives which they utterly disclaim and abominate;" and the resolutions adopted by the Assembly
furnished the memorialists themselves, and all others,
in their circumstances, with the very best opportunity
which could be desired to disabuse themselves on
the subject and to state what were the real facts in
the ease. When men complain of wrong done them,
of the imputation of improper motives, of injustice
in ascribing to them feelings of which they are not
conscious, it seems to be an act of kindness simply
to ask them what are the facts in the case, and what
are their real views on a subject in which they are so
much interested and where they have so ample means
of information. - Assuredly there can be no unkindness on the part of men who are charged with being
in the wrong if they ask to be put right, and if they
have been accused of judging erroneously, that they
seek to obtain the means by which they may be
enabled to judge correctly.
(d) Moreover, this was a ease in which there was
no obligation, expressed or implied, to return any
answers whatever.  It was clearly constitutional and
proper to propound these questions; and it was as
clearly constitutional and proper not to answer them,
unless the ministers and members of the Southern
96 
POSITION OF THE NEW-SCHOOL CHURCH.
churches should suppose that it was proper, and that
the interests of brotherhood, religion, and humanity,
would be promoted by it. Whatever might be
thought in regard to the subject on the score of
courtesy, when, in such circumstances, and for such
purposes, questions are seriously proposed by Christian brethren and they are wholly disregarded, it is
clear that no right was violated, and that no such wrong
was done as to justify any further notice of it by the
Assembly. Accordingly, when it appeared in the
meeting of the Assembly in 1854 that the great body
of the Southern churches had not even noticed in
any way the resolutions of the Assembly proposing
these inquiries, and that, in the three or four instances
in which they had been noticed, the returns made
to the Assembly were not even in the respectful
form of written communications, but in the presentation of newspapers containing printed resolutions of
presbyteries at the South, alike complaining of the
action of the Assembly and refusing to give any
information on the subject, it was obviously proper
that the Assembly should press the subject no further, and Christian courtesy and the desire to avoid
any additional cause of irritation demanded that no
notice should be taken of the neglect of the Southern
churches to adopt the mode proposed of disabusing
themselves, and setting themselves right before the
world in the very case where they alleged that they had
reason to " comnplain of unkindness and injustice on
the part of Northern brethren, in char,ging upon them
practices of which they are not guilty, and in attributing to them motives which they utterly disclaim and
abominate."  Accordingly, the Assembly properly
97 
TIHE CHURCH AND SLAVERY.
dropped the subject, and did nothing to press inquiries which the Southern churches seemed to regard as so improper and so discourteous. If I am
under a misapprehension in regard to another, and
am in danger unintentionally of doing him injustice,
and am actually charged with doing him injustice,
and if I simply ask the means of judging correctly in
the case, and he does not choose to give me the information, my sense of the obligations of Christian
courtesy would not allow me to press the subject
further, or even to reproach him for a neglect of
what would seem to be so just to himself and so
kind to me.
(e) This action of the Assembly showed what are
the established views of the Presbyterian church on
the subject of slavery.  It was in the line of all
former acts and decisions. The action of the Assembly at Detroit in 1850 is solemnly'reaffirmed.'
Slavery, according to that action, is regarded as an
'offence,' and to be treated as such. It is contemplated as a relation wholly different from that of
husband and wife, parent and child, guardian and
ward. It is evidently, according to these resolutions,
a system not to be perpetuated but removed; it is
assumed that a man who sustains this relation is not,
)ri'n( facie, in good standing in the church; but that,
if he sustains that relation, his good standing is to
be made out by showing that he holds his slaves by
"an unavoidable necessity imposed by the laws of
the States, the obligations of guardianship, and the
demands of humanity."
There remains but one other act of the General
Assembly to be noticed as indicating the position
98 
POSITION OF THE NEW-SCHOOL CHURCH.
of the New-school Presbyterian church on the subject of slavery. The most solemn testimony had
been repeatedly borne against the system,-testimony so explicit and so often repeated that it
would seem that it would avail nothing if it were
reiterated; the subject had been discussed in all
its bearings and relations, and with a freedom with
which it had never been approached in any other
body in our country; the Assembly had repeatedly, and in the most solemn manner, declared that
the end contemplated was "the entire abolition of
slavery;" the churches where it prevails had been
exhorted to use every practicable measure to detach
themselves wholly from the system; it had been
declared by two Assemblies to be an offence in the
proper and technical sense of the term,-in the sense
that the member of the church who was a slaveholder was liable to discipline in the same way as any
other offender, unless he could show that the circumstances in which he held slaves were such as to
make it "unavoidable by the laws of the State, the
obligations of guardianship, or the demands of
humanity;" and a solemn and earnest request, which
the result showed was entirely unheeded, had been
sent to the churches where slavery prevails, to ascertain and report the exact facts in the case, that
they might thus "correct misapprehensions and allay
causeless irritation."
What could be done next? What power had the
church to move further? Had the limit of its power
been reached? Were the means of reaching and removing the evil exhausted? Was there no step
which could still be taken? Or must the church sit
99
c-   I    e      *        *w*
I       
THE CHURCH AND SLAVERY.
down now in hopeless despair as to the probability
that the evil would ever be removed?
To meet and answer these questions, the subject,
in 1855, was referred to a committee, at the meeting
of the Assembly in St. Louis, to report to the next
Assembly on the constitutional powers of the Assembly on the subject. The resolution appointing
the commnittee, as finally adopted, is in the following
words:-" That the General Assembly hereby reaffirm the testimony of past Assemblies in regard to
the sinfulness of the system of slavery as it generally
exists in these United States, and express their deep
regret at the intemperateness of word and action
which has too often characterized the spirit of those
who have conscientiously aimed at its overthrow;
and that they urge upon their churches earnest
efforts, by all Christian and constitutional modes, to
remove the evil from the midst of us.
"That a committee be appointed to report to the
next Assembly on the constitutional power of the
Assembly over the subject of slave-holding in our
churches; and that we recommend that this evil be
removed from our church as soon as it can be done
in a Christian and constitutional manner." (Minutes
of the Assembly for 1855, pp. 34-36.)
Of these resolutions it may be remarked,  (a) That there is no retrocession on the subject of
slavery. All the solemn testimonies of former Assemblies are reaffirmed in regard to the evil of the
system.
(b) It is a renewed testimony against the'SINFULNESS' of the system of slavery.  It is regarded as
sinful, and so treated. It is in no sense spoken of as
100
!'4-..  I..1 
POSITION OF THE NEW-SCHOOL CHURCH.
a proper or desirable relation, or as a system which
is to be perpetuated in the church.
(e) The same great object is aimed at which has
marked atl the acts of the General Assembly of the
Presbyterian church from 1787:-the entire aed total
abolition of savery. Thus, they urge upon the churchles
"earnest efforts, by all Christian and constitutional
modes, TO REMOVE THE EVIL FROM THE MIDST OF US;"
and thus they "recommend that this evil be REMOVED
frown our churche as soon as it can be done in a Christian
and constitutional  aner."  The system is never contemnplated in the Presbyterian church as one that is
to be perpetuated, or that is on the same level as the
relation of parent and child, guardian and ward.  It
is an evil; it is a si)?ful system; it is a system that is
to be wholly'removed' as soon as it can be done.
The committee appointed in 1855 reported the
present year the following paper, which was adopted
by the Assembly:
"The Committee appointed by the last General Assembly
'to report to the next Assembly on the constitutional power
of the Assembly over the subject of slave-holding in our
churches,' respectfully submit the following report:  "It should be observed, at the outset, that the Committee
are instructed to report on but a single point,-that of' power.'
The question before them is not what it may be wise for the
Assembly to do; not what, in a particular case, or in general,
-authority being presupposed,- would be for edification;
but what is the power of the Assembly in the matter of slaveholding. This is a question which can be determined only by
reference to our Form of Government.  The'power' on which
we are to report is fitly designated as'constitutional.'   We
are a constitutional body. No judicatory of our church has
G
101 
THE CHURCH AND SLAVERY.
any legitimate functions, save those which, either expressly or
by clear implication, the Constitution confers.  Emphatically
should this be said of our highest judicatory, in view of the
tendency of hurman nature, in ecclesiastical connections, to a
grasping, and tyrannous centralism. The one-man power at
Rome is hardly more abhorrent to the genius of Presbyterianism than would be a many-headed Papacy under the name and
form of a General Assembly.  It should be remembered, also,
that as a visible church, or particular denomination, our Constitution is the sole bond of our union. We are united, externally and formally, only as that unites us. That, of course,
must measure and limit the responsibility for each other which
grows out of our union. No one part of our body can be held
answerable for the evils in another, which, by the terms of our
confederation, it has no power to reach.
"The Committee would further remark that they do not
feel themselves called on to present their views of the moral
character of slavery, or to re-argue the question whether slaveholding is, in any case, a disciplinable offence.   They do not
suppose that they were appointed with reference to that question. It was thoroughly discussed in the Assembly of 1850,
and the conclusion reached,'that the holding of our fellowmen in the condition of slavery, except in those cases where
it is unavoidable by the laws of the State, the obligations of
guardianship, or the demands of humanity, is an offence in the
proper import of that term, as used in the Book of Discipline,
chapter 1, section 3, and should be regarded and treated in
the same manner as other offences.' This opinion has been
reaffirmed, either expressly or virtually, by nearly every succeeding Assembly, including the last.  Nor do the Committee
anticipate that any considerable portion of the present Assembly will either stand in doubt concerning it, or incline in the
least to a retrograde course. The doctrine set forth at Detroit-set forth simply as a doctrine, and not as a law or judicial decision-is yet, they judge, the settled view of our
102 
POSITION OF THE NEW-SCHOOL CHURCH.   103
church. Taking this for -ranted, their sole concern is with
the relation of the Assembly to the matter. To determine
this point, we have only to ascertain what are the constitu tional powers of that body in respect to disciplinable offences
generally.
"Its functions, in this regard, we judge, are of two kinds, advisory and authoritative; and between these there should be
careful discrimination. The advisory function of the Assem bly is of very wide scope. According to the Form of Govern ment, chapter 12, section 5, they have the power of'reprov ing, warning, or bearing testimony against error in doctrine or
immorality in practice in any church, presbytery, or synod,'
and'of recommending reformation of manners through all
the churches under their care.' This function of reproof
may be exercised in reference to any evil grave enough to
call for it. Nor is it an unimportant function. The testimony of such a body as the General Assembly, especially if
unanimously given, must needs have great weight. It has,
indeed, only a moral influence. It is not authoritative. It
binds no other body; not even a succeeding Assembly. It
binds no individual; yet cases are not unfrequent in which
a moral influence of this sort, if not the only one that could
be employed, is the most efficacious.  It has greater power
over the conscience, often, than the most stringent exercise
of bare authority.
"'As it respects the authoritative function of the Assembly,
or its power of discipline, that, we judge, can only be exercised in the forms and methods marked out in the Constitution. It is by no means coextensive with its testifying power.
As counsel or testimony has only a moral force, the manner
in which it shall be put forth is wisely left to the discretion of
the Assembly. Not so with discipline. Concerning, as it
does, the dearest rights and interests, it is of the highest importance that the mode of its exercise should be particularly
prescribed.   So we  find it in our  Form  of Government. 
THE CHURCH AND SLAVERY.
Every step is distinctly set forth, and the greatest care taken
to guard all concerned against mistake and abuse.   Nor is any
exception  made as to any particular class of offences.  If
slave-holding is in any case to be dealt with as a disciplinable
matter, it must be in some one of the ways explicitly author ized in the Constitution.
"The methods in which the authoritative action of the As sembly may be invoked, as appears from the seventh chapter
of the Book of Discipline, are four:-By reference, by appeal,
by complaint, and-to state that last which, in the Book of
Discipline, comes first-by general review and control.  The
three processes first named do not, of course, originate in the
Assembly.   Their inception is in a lower judicatory.   In one
or another of them, it is presumed, most of the matters which
call for disciplinary action on the part of the highest judica tory will, in due time, come before it. There is, however, a
possibility of neglect in this regard, and, for such a contin gency, our Constitution-framed with a wisdom best appreci ated by those who have most thoroughly studied it-has made
a specific provision. This provision is found in the section on
'General Review  and  Control.'   See  Book of Discipline,
chapter 7, section 1.
"Under this section, there are two methods in which any
disciplinable offence-and slave-holding, of course, when it
assumes that character-may be reached authoritatively by the
Assembly. (1) It may appear from the records of a synod,
as submitted for inspection, that there has been some wrong  doing or culpable omission in the matter. A case may have
been incorrectly decided, or refused a hearing. Or it may be
obvious that the records of some presbytery have not, accord  ing to the 2d and 3d articles of this section, been properly
disposed of. Or it may appear that the duty enjoined in the
6th article-that of citing a lower judicatory in a given con  tingency-has been entirely neglected. In cases of this sort,
there may be animadversion or censure,' or, according to
104 
POSITION OF THE NEW-SCHIOOL CHURCH.    105
article 3, the synod'may be required to review and correct its
proceedings.' (2)' Any important delinquency, or grossly
unconstitutional proceedings,' not apparent from the records,
may yet be charged against a synod'by common fame.'   It
may be reported, for example, that, through some neglect of
the synod,'heretical opinions or corrupt practices' are'allowed to gain ground,' or that'offenders of a very gross character' are'suffered to escape.'   See articles 5 and 6 of this
same section. In such case, provided the rumour is of the character specified in the Book of Discipline, chapter 3, section 5,
-for a process against a synod should certainly not be commenced on slighter grounds than against an individual,-the
Assembly'is to cite the judicatory alleged to have offended, to
appear at a specified time and place, and to show what it has
done, or failed to do, in the case in question; after which the
judicatory thus issuing the citation shall remit the whole
matter to the delinquent judicatory, with a direction to take
it up, and dispose of it in a constitutional manner, or stay all
further proceedings in the case, as circumstances may require.'
See Book of Discipline, chapter 7, section 1, article 6.
"In view of the aforenamed and other provisions of our
Form of Government, touching the authority of the Assembly,
two things are to be carefully noted.
"1. It has no power to commence a process of discipline
with an individual offender. That, by a just and wise arrangement, belongs to the session in the case of a layman, to the
presbytery in the case of a minister. The disciplinary function of the Assembly, as to individuals, is simply appellate
and revisionary. It is not the court of first, but of last,
resort.
"2. In the way of'general review and control,' it can reach
di?ectly only the judicatory next below; that is, the synod.
See Book of Discipline, chapter 7, section 1, article 6. Indirectly, indeed, the doings of other bodies may be involved. A
session may grossly neglect discipline, for example, and the 
THE CHURCH AND SLAVERY.
recorded indication, or the common fame thereof, may not be
properly heeded by the presbytery. The fruit of this heedlessness, or the evidence of it in the presbyterial records, may
call forth no appropriate action on the part of the synod; and
this may be brought, by the synodical records, or by general
rumour, to the knowledge of the Assembly. On the ground
of either the record or the rumour, the Assembly may cite the
synod before them.   Thus, mecdiately, may even a session be
reached, but not directly.
"Such are the metes and bounds which our Form of Government has prescribed, and which the Assembly may not overpass. It is quite possible that, in connection with them, offenders of various sorts may sometimes escape. To a human
administration, of however divine a system, imperfection always pertains.   Our Book of Discipline, indeed, (chapter 3,
section 3,) distinctly recognises a class of cases in which,' however grievous it may be to the pious to see an unworthy member in the church, it is proper to wait until God, in his righteous providence, shall give further light.' Waiting may be
rendered necessary by a lack of fidelity on the part of the
lower judicatories, as well as by a lack of evidence. We speak
of it, of course, not as an actual, but only as a supposable, case.
And it may seem to some a great evil that the General Assembly is not invested with larger powers. Yet it would be a
greater evil to allow any departure from the carefully-devised
processes of discipline set forth in the Constitution.  To permit the Assembly to adopt, at its pleasure, new processesto suit its own powers to real or fancied exigencies-would not
only invest it with legislative functions, but would virtually
annul the Constitution, and transform the highest judicatory
of the church into an overshadowing ecclesiastical despotism.
"It has, indeed, been urged-though we see not with what
reason- that the advisory function of the Assembly, or its
power of bearing testimony, implies the authority necessary to
enforce that testimony. Is there, then, no just and salutary
106 
POSITION OF THE NEW-SCHOOL CHURCH.    107
distinction between persuasion and compulsion?   MIust the
two be ever conjoined? Are there no cases in which a simple
moral power may, in the nature of things, be most potent?
Must the Assembly utter no counsels which are not to be interpreted as mandatory and coercive? If they may enforce
all their counsels, how are they to do it? By processes which
they themselves devise?-extra-constitutional processes?  Or
are they to be held to the provisions of the Book of Discipline?
They have, it is true, the right, according to the Form of Governument, chapter 12, section 5, of'attempting,' as well as
'recommending, reformation of manners.' But the attempt
must be made, if discipline is to be involved, only in the
method prescribed in the Constitution. To all desirable ends,
the Committee believe that method will be found adequate,
especially as connected with that testifying and reproving
function so often exercised in time past, and which, by a body
like the Assembly, can never be wisely exercised but with
salutary results."
In reference to this paper the following remarks
may be macde:  (a) The Assembly adopted, as its own, the action
of the Assembly at Detroit, which declared that
"the holding of our fe]low-men in the condition
of slavery, except in those cases where it is
unavoidable by the laws of the State, the obligations of guardianship, or the demands of humanity,
is an'offence' in the proper import of the term;"
thus placing it, in all cases except those specified,
among the sins which subject a man to the discipline of the church. This the committee-and
the Assembly by adopting their report-say, is "the
settled view of the church."
(b) There is no retrocession-no returning' to a
retrograde course.'  There is no abandonment of 
THIE CItURCII AND SLAVERY.
any former'testimony;' no modification of any
previous doctrine promulgated by the Assembly on
the subject; no intimation that any other ground
was to be taken than that which had been taken
in all the previous acts of the Assembly. The
only inq!Tiry before the committee, and the only
point on which the Assembly acted, had reference
to the'powier' of the Assembly, as a constitutional
body, in carrying out the views which had been
uniformly proclaimed on the subject of slavery.
(c) The same great object is manifestly contemplated which had been pursued so long, and which
was so distinctly declared in the resolutions of 1818,
-the' total abolition of slavery.' It was with reference to the mode of doing this, and the power of the
Assembly to do it, that the committee was appointed.
It was not contemplated in that appointment that
they should suggest any way by which slavery could
be perpetuated, or by which the relation could be
made to appear to be in accordance with the principles of the gospel, or to recommend any method
by which the conscience of a slave-holder could
be relieved while sustaining that relation. The appointment of the committee had one end only; and
that end is reconcilable only with the view that
slave-holding is an evil, and that some'power'
should be exercised over those who sustain that relation. What would have been the proper interpretation of an act appointing a committee to
inquire into the constitutional power of the Assembly over the relations of parent and child, husband and wife, guardian and ward? What but that
in these relations there was something so evil, or so
108 
POSITION OF THE NEW-SCIIOOL CHURCH.
dangerous, as to demand the interposition of the
authority of the church? What would be the fair
interpretation of an act of the Assembly appointing a committee to inquire into the'constitutional
power of the Assembly' in relation to any of its
members who might be engaged in selling lotterytickets, or in prosecuting a business that necessarily
led to a violation of the Sabbath, or in relation to
those who rent their property for purposes of pollution
or gambling? What but that it was supposed that
there was something in such a mode of life as to
demand the interposition of the Assembly in remnoving it, as a scandal, from the church?   No
other interpretation than this can be fairly given to
the act of the Assemblvy in appointing the committee on the sulbject of slave-holding;  no other
duty was understood by the majority of the committee to have been assigned them.
(d) In accordance with this view, the whole report
of the committee is based on the fact that slaveholding is, primna faei, a disciplinable' offbence,' and
that there is a regular way by which, as such, it
may be brought before the Assembly. The committee regarded it as nothing else; and the only
real inquiry before them was, how it might be constitutional]y reached so as to be removed from the
church.
The subject of slavery, therefore, has been more
fully discussed in the New-school Presbyterian
church in this country than by any other denomination of Christians.  No other denomination has
had the subject so often before it, or met it so frankly
and fearlessly. No denomination has borne so
109 
THE CHURCH AND SLAVERY.
frequent and so decided a testimony against it.
None has sought so earnestly and so steadily to
remove the evil from its own bounds or from the
land. The position of the New-school church on
the subject is perfectly defined.  No one need mistake it: it would seem that it would be impossible
to mistake it. The sentiments of the church on
the subject are well known to its own ministers
and members:  they are proclaimed before  the
world.
From the review of the successive steps taken by
the Presbyterian church, the following results seem
to be fully established as indicating the position of
the church on the subject:  1. Slave-holding is regarded as an evil. It is a
different relation altogether from that of husband
and wife, parent and child, guardian and ward. It
is held to be contrary to the precepts of the Bible
and to the spirit of Christianity. This has been expressed in every variety of way, and without any
ambiguity or any wavering.   The principles asserted so constantly and so long by the Presbyterian
church cannot be carried out under the idea that
slavery is not an evil, or that it is not unlike the relations in life just referred to. There has been no
such legislation in regard to them: no such legislation in regard to them would be attempted or tolerated either at the South or the North.
It is sometimes asked whether slavery is to be
regarded as a sin per se,-or a sin in itself; and much
learned dust is sometimes thrown in reference to
this question, assisting much in the effort to mystify
the subject and to escape firom the charge of crimi
110 
POSITION OF THE NEW-SCHOOL CHURCH.    111
nality.  The General Assembly of the Presbyterian
church has not attempted to discuss this abstract
mnatter, as it has not in regard to the sin per se of
horse-racing or lotteries; and it might be possible
to create as much mystery by discussing the question about the abstract nature of sin in reference to
those subjects as in reference to slavery.  The truth
is, that, except for purpose of mystification,-for the
purpose of throwing dust in the eyes of another,for the purpose of escaping from responsibility in a
fog,- for the purpose of indutlging in sin while the
mind is diverted by an abstract question,-and for
the purpose of perplexing an adversary,-we never
start the question whether any thing is a sin per se
at all. When, however, a man desires to sell lotterytickets, nothing is more convenient than to suggest
the inquiry whether it is a sin per se to make this
kind of appeal to chance; when a. man  is hard
pressed by arguments for temperance, and desires
to indulge in wine as a beverage, or even in stronger
drink, nothing is more convenient for his purpose
than to start the question whether it is to be regarded as a sin per se to partake of fermented
liquors or alcoholic drinks; when a priest or a Levite would wish for any cause to pass by a wounded
mnan, nothing can be more convenient than to start
the inquiry whether this could be regarded as a sin
per se. Few would be the clear moral decisions
which men would make if they should pause at
every step to settle this abstract question; few are
the questions of morals, however plain to common
minds, which could not be mystified and made very
doubtful if this point were to be settled before men 
THE CHURCH AND SLAVERY.
should act. As a matter of plain, practical, everyflay concern, it is not desirable to put any of these
questions in this form; in reference to sound policy
and sound action in a community, it is not wise to
open any of these matters to the endless logomachies
which attend such abstract inquiries.
Two things seem to be all that is needful to be
said on the question whether slavery is to be regardedl as a sin per se.
(a) One is, that, if it is meant that there may possibly be a case where the relation is not sinful, this
may be so. This was expressly assumed in the resolutions adopted at Detroit, if slave-holding in any
case is "unavoidable by the laws of the State, or by
the obligations of guardianship, or by the demands
of humanity."  That such cases may occur there can
be no reason to doubt; how frequent they are, is
another question altogether. It is to be presumed,
however, that they comprise but few of all the cases
of slave-holding in the land. Few slave-holders defend the fact that they hold men in bondage on these
grounds; few advocates of slavery at the North maintain that these cases constitute the general rule and
not the exceptions. All those, with very few exceptions, who regard slave-holding in general as
sinful, suppose that there may be cases where the
mere legal relation cannot be regarded as wrong.
If a purchase is made at the request of a slave, and
with a view to his freedom; if he is held merely in
transitu, and with the design that he shall be free;
if an aged slave in a family is so held in order that
he may be provided for, and so held that he might
be free if he chose, and that he would not be sold if
112 
POSITION OF THIE NEW-SCItOOL CHURCH.
his nominal master should die; or if the young who
are inherited as slaves are held with a viewv to freedom, and under a proper training for freedom, and
with suitable security that they shall be free when
they reach a certain age or should their legal owner
die,-it would seem to be plain that these cases are
consistent with the spirit of Christianity, and that a
man should not feel that he is guilty before God if
he is in these circumstances.  But, at the same time,
it should be said that it ought to be a matter of devout gratitude to any one to be able to reflect that
he is not in that condition himself, and that his
mind will be more at ease if, even in this sense, he is
wholly detached from slavery.
(b) But, if it is contemplated that a slave is to be
held as a slave,-as property; if he is bought and
sold for purposes of gain; if his freedom is not colntemplated or desired; if no arrangements are made
for his emancipation while his owner lives or when
he dies; if there is no express and definite training
for freedom; if the whole system of discipline is
such as to fit him for slavery and not for freedom;
if the slave is so held that when his master dies he
will be subject to the same mode of disposal as any
other'property;' if he is liable to be sold into
harder bondage, to be separated from his wife and
children, to be consigned to perpetual servitude,- 
then din is a sin er se, and should be
dealt with as any other sin is. If such be the aiui
and the purpose of the slave-holder, then, in reply
to the question whether slavery is a'sin per se,' I answer, in the words of another, "It is a sin, as murder
is sin, as theft is sin, as injustice is sin. Cases there
t
113 
THE CHURCH AND SLAVERY.
may be where slave-holders are only nomi'rctlly guilty.
The same is true of many acts which, in view  of
human law, are called murder and theft. A man
may be a nominal slave-holder from necessity, and
yet be a pious and benevolent man. A murderer
in the judgment of man may be acquitted at the
bar of God. In both these cases a false judgment
exists.  There is neither slave-holding nor murder
in either case.  But when a man kills another from
malice, it is murder; when a man holds slaves for
gain, it is injustice and fraud. Here is the true distinction. Any man who holds slaves for a benevolen!
end,- who remunerates their labour, and is only prevented from manumitting them by circumstances
which he cannot eontrol,-is involved in misfortune,
but not in guilt; but he who holds slaves for his own
gain, to increase his wealth, or to promote his selfish
ends, is as truly guilty of injustice and fraud as
if he were a common thief; and he is all the more
guilty, because he robs the slave of rights far more
precious than gold. A single act of robbery dooms
a thief to the State prison; a system of robbery is
justified and defended, and is no bar to honour and
respectability in the world."*
These are, in my apprehension, sound moral principles; nor is it possible for me to see how, if a
slave is held for purposes of gain and not for a purpose of benevolence, the act can be regarded otherwise than as a' sin per se,'-a sin like all other sins
in itself,-and that it should be so treated and regarded.
* Slavery and the Church, by Smectymnuus, Boston, 1856, p. 8.
This is by an Old-school Presbyterian.
114 
POSITION OF THE NEW-SCHOOL CIIuRcil.   115
2. It is a clear principle in the Presbyterian
church, as defined by the successive acts of the
church represented in the General Assembly, that
slavery is not regarded as a good to be perpetuated,
but as an evil to be removed. There is not an act
of the church, from the beginning of its history in
this country, that can, by any fair interpretation,
be adduced to prove that slavery is to be perpetuated,
or that it is contemplated as a thing which it is
desirable to continue in the world. All the acts
of the Assembly from the beginning look in one
direction; all contemplate one end:-the total abolition of slavery in the church and in the world.
The inquiries which have been started and pursued
with so much earnestness now for a period of more
than fifty years have not been how it may be perpetuated, but how it may be removed. There has
been no legislation with a view to its perpetuity;
there has been none so to modify the system that
it might thus become a relation desirable to be perpetuated; there has been no direct and exclusive
action in regard to the abuses of the system. All
the acts of the Assembly have been aimed at the
thing itself, as a great evil which the best interests
of religion made it desirable to have removed as
soon as possible.  There has been indeed much
kindness and forbearance in the spirit of all the acts
of the Assembly.  There has been much sympathy
expressed for the Southern churches who are involved in the misfortunes and disadvantages incident to slavery. There has been no disposition to
press matters to an extreme. There has been no
disposition to cut even slave-holders off from the 
THE CHURCH AND SLAVERY.
chulrchl by summary legislation.  There has been a
firm and fixed regard to the Constitution of the
church. There has been much inquiry and much
prayer about the proper way to reach the evil; but
there has been an intention to reach it.  There has
been one steady, long-continued, persevering effort
to reach it; and, so far as the action of the church
has gone, it has been of the same nature as that
pursued in relation to intemperance, Sabbath-breaking, profaneness, gambling, lotteries, horse-racing,
and licentiousness,-a steady inquiry, not how these
evils might be perpetuated in the community, but
how they might be removed; an inquiry, not how
they might  be  rendered  tolerable  by  checking
abuses, but how they might be removed altogether;
an inquiry, not whether it was desirable to remove
them, but only how it might be done. Emancipation, entire and universal, has been in the line of
all the action on the subject of slavery, and would
have been accomplished long ago if the often-expressed wishes of the church had been complied
with, or if there had been power to reach the
evil.
3. It follows from the various acts of the Assembly,
as they have now been considered, that a man who
is a slave-holder is not prim(tc facie in good standing
in the Presbyterian church. It is a case for him to
make out; not for him to assume to be true.  There
may be cases, as has been shown, where a man is
not to be regarded as subject to the discipline of the
church, or as guilty of an'offence,' who sustains
the leal relation of a slave-holder; but that is a case
for him to make out. It is true that slave-holding has
116 
POSITION OF THE NEW-SCHOOL CHURcH.   117
existed in tlhe Presbyterian church, as in all other
churches in this country, from the beginning; it is
true that there has been no formal act of the church
declaring that a man who sustains this relation
cannot, in any circumstances, be regarded as in
good standing in the church; it is true that there
have been no formal acts of discipline excluding
a man from the church for sustaining this relation;
it is true that many have entered the church supposing that the act of slave-holding was no bar to
good standing; and it is true that in the General
Assembly slave-holding ministers and elders have
been admitted to seats without a question being
raised as to their regular standing in the church.
But all this does not change the essential inference
derived from the action of the church on the subject. Hiow can a man who is a slave-holder regard
himself as occupying precisely the same position
in the church as he does who sustains the relation
of husband, father, guardian? Against the one
relation there has been a long and steady course
of action for fifty years, speaking uniformly of the
system as "evil; as contrary to the Bible and the
spirit of Christianity; as a gross violation of the
most precious and sacred rights of human nature;
as a paradox in the moral system; as a blot on our
holy religion; as a system to be totally removed
as speedily as possible." Htow can a man, if he
respects these uniform and reiterated declarations
of his own church,- declarations made before he
entered it, existing on its records when he entered
it, and repeated constantly since he entered it,how can he regard himself, or suppose that the
H 
THE CHURCH AND SLAVERY.
church regards him, as in perfectly fair and good
standing in a church where these are the avowed
and settled principles, who holds his fellow-mnen in
a condition where they are exposed to all these
evils? Suppose that the same course of legislation
had been pursued in regard to lotteries, and a member
of the church still persisted in selling lottery-tickets
and was tolerated, not because his conduct was
approved, but because there was no constitutional power to bring him under any act of discipline; or in regard to the manufacture and sale
of ardent spirits, and a member of the church still
persevered in manufacturing and selling the poison;
or in regard to horse-racing, and a member of the
church still persisted in engaging in this species
of business; or in regard to the slave-trade, and a
member of the church still continued to pursue
the traffic: would it be proper to assume that such
a man was prima' facie in good standing in the
church, and that, other things being equal, he was
to be regarded as precisely in the same condition as
the man who sustains the relation of father, husband,
or guardian? The Presbyterian church by its acts
regards the holding of slaves as an'offence,'-that
is, an act subjecting a man to the discipline of
the church,-unless he can show that, in his case,
from peculiar circumstances, it is not to be so
treated. And, according to the acts of that church,
this offence is to be approached and reached as any
other'offence' is; and nothing in the nature of the
act, or the relation as such, separates it in the estimate in which it is to be held and in the manner
in which it is to be treated, in the recorded judg
118 
POSITION OF THE NEW-SCHIOOL CHIURCHI.   119
ment of the church, from any other act subjecting
a man to discipline.
These, so far as I can understand the acts of the
church, are settled principles. This is the position of
the Presbyterian church on this subject. These are
the ends and aims which have been contemplated now
for a period of half a century. The declaration of
sentiment has been steady; the aim has been steady.
The ultimate avowed object from the beginning has
been the' total abolition of slavery' in the church, and,
as far as possible, in the world; the inquiries pursued
have been only how this end might best be reached.
There have been no back-tracks taken; there has
been no ambiguity in regard to this as being the
ultimate design. If there has been an intermitting
of testifying on the subject, it has not been because
there has been any change of view or purpose; if
the church has seemed to slumber over the subject,
it has been because some other important matter
claimed more immediate attention, or because it
seemed that a mere repetition of former testimonies
in regard to the subject would only irritate without
promoting the object; if there has been an omission
to act, it was because it was not apparent what
further could be done; if there has been a kind
word uttered in behalf of the churches where the
evil prevails, it was not to apologize for the evil,
but to prevent a severity of judgment and a harshness of expression in regard to those who, by no
agency of their own, have been placed in these
circumstances; and if there has been a word of
severity uttered in regard to abolitionists, it has
not been because they were aiming to'effect the 
THE CHURCH  AND SLAVERY.
total abolition of slavery,' but because some of
them made war on the Bible, on the church, and
on the ministry; it has been because they were
promoting infidelity at the same time that they
were promoting a good cause, or under colour of
promoting a good cause,-not because they are the
enemies of slavery.
Such a position I regard as a noble position. It
has given the New-school Presbyterian church an
elevation, in this respect, above the branch of the
church from which it has been separated, and above
all the other churches in this land. Its position is
better determined than that of any other church;
the subject has had a more full discussion in that
church than in any other.  Difficulties have been
encountered which are yet to be encountered by
every other great denomination of Christians in this
land, and which, in the discussion, may do to them
what it has not done to the New-school Presbyterian
church,-break them asunder or scatter them in
fragments. The positions taken in that church have
placed it, in this respect, in a condition that accords
with the spirit of the age in regard to slavery; with
all the noble sentiments that prevail in the world
on the subject, and with all the genuine utterances
of humanity. In this respect it is abreast, if not
ahead, of the world.
For one, I glory in this position, and deem it
an honour to belong to a church where these senati ments have been uttered; these positions taken;
and these ends avowed. I would not remain con nected with a church-no, not for one hour-if I
believed that it was contemplated that slavery was
120 
POSITION OF THE NEW-SCHOOL CHURCH.   121
to be a permanent institution in that church; if it was
held that the relation is on the same basis as that
of husband and wife, parent and child, master and
apprentice, guardian and ward; if it was understood that the relation implied nothing against a
man's good and regular standing in the church;
and if the "complete abolition of slavery throughout Christendom, and, if possible, throughout the
world," was not the aim contemplated and steadily
pursued by all Christian and constitutional methods.
If such were not the aim of the church with which
I was connected, I would seek some other connection; or, if I could not find such a connection in a
church that would be in general accordance with
my views on other matters, I would stand alone,
and give utterance to a solitary testimony against
this great evil,-" this blot on our holy religion."
I would go down, as I intend to now, to the closing
scene of my life with the reflection that, though my
name might be worth little, it could not be adduced
as in any way, or by any fair construction, contributing to the support and perpetuity of this system, or as being connected with a church which
contemplated this as among the permanent institutions of the world. My death-bed shall never be
clouded by any such recollection; and no man after
my death shall be able to refer to me as having even
once in my life uttered a sentiment in favour of
human bondage, or as having contributed even by
my silence to its extension and perpetuity in the
world. 
THE, CHURCHI AND SLAVERY.
CHAPTER VI.
THE CONSTITUTIONAL POWER OF THE PRESBYTERIAN
CHURCH ON THE SUBJECT OF SLAVERY.
IT is a very material inquiry now, whether all has
been done by the church that can be done to check
the progress of slavery and to remove it from the
world; whether the resources of the church are
exhausted; whether Christianity at this point is
powerless; whether the church, having borne its
testimony against the evil, must sit down exhausted
and despair of doing any thing further; or whether
there is still a work to be accomplished, that shall
be in the proper line of the functions of the church,
for detaching itself from the evil, and for removing
it from our land and from the world. Must the
church stand where it is, and leave the evil to grow
or to correct itself? Must it, confessing its own
weakness, make it over now to politicians and to
worldly men? Must it, having made a record of its
sentiments on the subject, now fold its arms and
look to the providence of God alone to interpose and
check the evil?
No man with just views will doubt that there is
need of the interposition of divine Providence ill
removing such an evil as slavery from the world; no
manl with just views will make any effort to remove
the evil without feeling that all success must de
122 
CONSTITUTIONAL POWER OF THE CHURCHi.  123
pendl on that God who has power over men's hearts,
and who can dispose them to do what is right, -"to
unloose the heavy burdens, and to bid the oppressed
go free." Still, it is a proper and a fair inquiry
whether there is any thing that remains to be done
by the church to "efface this blot on our holy religion," and to secure "liberty to all the inhabitants
of the land." This inquiry will be pursued first
with reference to the New-school Presbyterian
church, and then with reference to the church at
large.
In reference to the New-school Presbyterian
church (and the sanme remarks would be applicable
to some other denominations) there are two points
worthy of remark. One relates to the fact that it is
a constitutional body; the other to the inquiry what
can be done under that Constitution, and consistently with it, in reaching and removing the evil.
1. It is a constitutional body; that is, it has principles of doctrine and rules of practice which have
been agreed on, and which are to be observed in all
its acts of government and discipline. The general
principles contained, as it is supposed, in the New
Testament, have been embodied and arranged for
the organization and the government of the church.
It is not supposed either that the principles of the
Constitution are of higher authority than the Bible;
or that there is any thing in the Constitution which
cannot be found substantially in the Bible; or that
its rules and laws are binding should they contravene the laws of the Bible; or that they bind the
conscience as such in the same sense that the laws of
the Bible do; or that they cannot be altered if it 
THE CHURCH AND SLAVERY.
should be found necessary in order to make them
more conformable to the Bible. The arrangement
is conventional; and it is agreed, by those who become
ministers and members of that church, that, while
connected with it, they will conform to the specified
rules and arrangements in the Form of Government
and Discipline. It is an admitted principle with all
true Presbyterians that the Constitution must be
complied with or altered; that in reference to all
evils, and the methods of removing them, the forms
specified in the Constitution should be strictly observed, or that they should be, in a proper way, so
changed as to meet that form of evil; that a man
who is not willing to pursue this course, and who
should seek to introduce some form of meeting
an evil not known to the Constitution, violates a
compact solemnly made when he connected himself
with the church. There is a proper course for such
a man. It is to seek, in a regular way, to have the
Constitution so changed as to meet his views, or,
failing in this, quietly to withdraw from the church
and seek another connection.
At the same time, it is to be observed that the
Constitiution of the church MAY BE ALTERED. Venerable as it is, valuable as it is, and wise as it is, it is
not to be assumed that all wisdom died with the
fathers; nor is it to be assumed that they had the
gift of inspiration to understand all that there is in
the Bible, or that comprehensive power which could
condense all which it contains into a brief constitution. Nor had they the gift of such extraordinary
foreknowledge as to be able to anticipate all the
contingencies which might occur, or all the phases
124 
CONSTITUTIONAL POWER OF THE CHURCH.  125
of error and sin which might at any future time
exist in the church and the world. If slave-holding
is a sin, and if the Constitution has not made provision for removing it, it is not to be assumed that it
is therefore to be perpetual in the church, and that
it is forever to be protected by the sanction of a
constitution. The true way would be to meet it as
any other evil would be met which had been before
misunderstood, or which had not been comprehended in the arrangements made by the framers
of the Constitution. It is rather to be assumed that
there is no evil which is beyond the reach of the
church; no iniquity which is to be permanently and
perpetually tolerated because the fathers who made
the Constitution were not sagacious, wise, and foreseeing enough to anticipate its existence, or to
embrace it in the provisions which they made for
removing evil.
Nor is it to be assumed, because the same thing
existed when the Constitution was made, and was
tolerated then, that THEREFORE it is always to be
tolerated. This would be to make the framers of
the Constitution more keen-sighted and sagacious
than any framers of a constitution have ever been,
and would be to place them on an eminence in
authority which it would be difficult to distinguish
from infallibility. It is certainly a supposable case
that the sentiments of the world on moral subjects
may undergo a change for the better, bringing them
nearer to the proper standard of truth; that a thing
may be regarded as innocent in one age which the
subsequent age may justly see to be fraught with
criminality; that a custom may prevail in one age 
THE CHURCH AND SLAVERY.
which a more just application of the principles of
the Bible would lead men to abandon; and that an
evil may be so intrenched and fortified in one age
that it would be hopeless to attempt to remove it
then, which, nevertheless, a subsequent age might
regard as wholly opposed to the gospel, and wholly
at war with the best interests of mankind. It is unnecessary to show that in reference to many wrongsto duelling, to intemperance, to the slave-trade, to
the rights of rulers, to the relation of the church to
the state, to lotteries, to civil obligations the sentiments of the world have so changed as to make it
necessary to adjust existing forms and constitutions
to those changes; to make such changes as to express the just opinion of a more enlightened age,
and not the sentiments of a dark and barbarous
generation. A man should not assume, therefore,
because slave-holding has been at one time tolerated
in the church, that therefore it is always to be tolerated; that because it existed when the Constitution
of the church was formed, therefore it is to be tolerated always; that because it was once esteemed to
be right, it is always so to be esteemed. Nor can it
be assumed by any one that because he or his father
entered the church with an implied understanding
that it was not inconsistent with a good and regular
standing in the church, therefore it is to be assumed
that it is always and in all circumstances to be regarded as consistent with a good and regular standing in the church. To deny these principles would
obviously be a certain mode of preventing progress,
of shutting out the benefit of the light of advancing
ages, of petrifying error and sin, and of leaving the
126 
CONSTITUTIONAL POWER OF THE CHURCH.  12T
church far in the rear, in the questions of morals, of
what might be the actual condition of the outside
world. What would have been the effect of making
such an unchangeable constitution in the time of
Abraham, of Jacob, or of David,- in the time of
Constantine or Charlemagne,- in the time of
Abelard and Duns Scotus? As a matter of fact,
however, every constitution makes provision for its
own modification. The Constitution of the United
States may be amended in a specified manner; so
may also the Constitution of the Presbyterian
church.
It may be asked whether it is desirable or right
to be connected with an organization that seems to
be encumbered in this manner, and which may, by
its positive influence, or by declining to act in a
right manner, contribute so much to sustain and
perpetuate evil in the world.
To this question it is obvious to reply that an
organization,-an association under a constitution,whatever incidental evils may be connected with it,
may be most powerful for good. It is better for men
to act together than to stand alone and to act independently. An organization will bear more efficiently
on an evil in removing it than the same number of
individuals which compose it would or could if they
acted without concerted action; or, in promoting
good, will be the more efficient and certain, if it is
regulated by constitutional rules or by a constitution,
than if it is irregular, fitful, spasmodic.  Hence, a
church is more efficient in a community than the
same number of individuals which compose it
would be without an organization; and hence 
THE CHURCH AND SLAVERY.
under the constitutions in the respective States of
this Union, and in the United States considered as
one, the rights of men are more safe, and the ends
of society are better secured, than they could be
if there were no constitution, or than they could be
under an arbitrary rule or in a state of anarchy.
In reference to all personal rights of liberty, conscience, property, religion, a constitution is invaluable; and the point which men reach in the
progress of society is indicated at once by the
answer to the question whether the government
under which they live is constitutional or whether it
is despotic. It does not appear that a constitution
may not be as valuable in the church as in the
state,-in reference to the spiritual as to the temporal interests of men.
It is still a question, however, whether, when a
church does not take the stand which it ought to do
on the subjects of temperance, liberty, humanity,
or doctrine, it is better to remain in it, or to leave
it,-to attempt to bring it to a right position, or to
forsake it and seek another organization,-to endeavour by constitutional changes to induce others
to act with us, or to beat an isolated and independent testimony against the evil? Is it (to apply
these remarks to the case before us) better to remain
in the Presbyterian church, with the views which it
has expressed on the subject of slavery, and with the
fact before the mind that slavery does exist to some
extent among its members, and that as yet no efficient discipline has been adopted to detach the
church from it, or to withdraw from it on that account, thus, by the act of withdrawing, bearing a
128 
CONSTITUTIONAL POWER OF THE CHURCH.   129
decided testimony against the system, and seeking
elsewhere the liberty of more decided action in
removing the evil? Does not a man, for example,
with the views which I have expressed in this
paper against slavery, violate his conscience and sin
against Christ by lending to the system the apparent countenance and support which the fact of
his continued connection with the church seems to
furnish? Does not such a man, in fact, lend the
influence of his name, whatever it may be worth, to
the support of the evil, and practically contribute to
keep it up in the world?
To these questions I would reply, in general, that
there may be cases, undoubtedly, where it is a man's
duty to separate himself from a corrupt organization, and to bear the testimony against the evil
which would result from the fact of leaving such an
organization. Hie is so to act as not to become, by
any fair construction,'a partaker of other men's
sins.' If his connection with a church necessarily
implies that he approves of the errors which it
contains,-if it interferes with freedom of worship,
-if the church is wholly heretical or corrupt,if there is no possibility of reforming it,-if his
influence will be wholly lost for good while he
remains in it,-if the church is making no progress toward a better state and can not be moved
to do it,-then the path of duty might be plain. So
Luther and Calvin, acting on such injunctions as
those in Rev. xviii. 4, 2 Cor. vi. 16, 17, Isa. xlviii.
20, came out of the Roman communion; and so
cases may undoubtedly occur now in which a
church is so corrupt as to make a longer continu 
THE CHURCH AND SLAVERY.
ance in it inconsistent with every sentiment of duty
which a man owes to God.
But, in reference to the specific question whether
a man holding strong anti-slavery views should, on
that account, detach himself from the New-school
Presbyterian church, let the following thoughts be
suggested:  (a) A man's position as an individual on the
subject of slavery, as well as on all other subjects,
may be defined and well understood. There is
nothing to prevent the full expression of his own
sentiments on the subject, either in debate, or in
the pulpit, or by the press,- in any way, in fact,
that he may choose, public or private. We have
seen that in the New-school Presbyterian church,
whatever may be true in regard to other churches,
the utmost latitude of debate is allowed; the most
free expression of opinion on the subject of slavery
is consistent with what are understood to be the
well-defined views of the church. A man, if wholly
detached from this church, could not expect or
desire the right of a more full and free expression
of opinion; and, in fact, it is presumed that every
man's opinions on the subject are well understood.
By his connection with the church, moreover, he is
not responsible in anly way for what another man
utters; and so far as the power of bearing testimony
is concerned, and so far as a man's influence goes,
and so far as he chooses to put forth, alone or in
connection with others, any efforts for the removal
of the evil, he could not expect or desire greater
independence in speaking or acting than lie can
enjoy in connection with the New-school Presby
130 
CONSTITUTIONAL POWER OF THE CHURCH.  131
terian church. As one illustration of this, I may
remark that I pen these sentiments and send them
forth with as much conscious freedom, and with as
certain a conviction that I shall be free from all
molestation in the church on account of them, as I
could do if I were wholly unconnected with this
church or any other, with as perfect liberty of
speech as any professed abolitionist could desire,
(b) Again. A man may greatly weaken his influence by detaching himself from a church. There
is, indeed, as I have stated before, a point where it
becomes a plain matter of duty for a man to withdraw from a corrupt and a degenerate church,when there is no hope of its reformation, and when
his continuing in it must be construed as an approbation of its course; but up to that point a man
weakens his influence in a good cause by withdrawing from it. lie, indeed, bears his testimony
against the evil opinions in the church, or its corrupt practices, by separating from it; but he becomes an isolated individual; he loses all the power
derived from association; he cuts himself off from
what will be regarded, as long as he is connected
with the body, as a right,-that of endeavouring to
exert an influence on the body; he deprives himself
of all power of effecting a reformation in the body
itself. Other things being equal, an associated
body will listen much more readily to the suggestions of one of its own number than it will to
what will be regarded as the intermeddlings of
those not connected with it. A man has more influence in his own family than a stranger can have;
and he who wishes to reform men should connect 
THE CHURCH AND SLAVERY.
himself with them by as many and as tender ties as
circumstances, his ability, and his conscience, will
allow. Thus, the Redeemer of the world sought to
reform men, not by standing at a distance and detaching himself from all connection with the race,
but by becoming himself a man and mingling
freely with men, even though it subjected him to
the charge of receiving sinners and eating with
them. It would be easy, were it proper, to refer to
cases where men have withdrawn from a church
because it was worldly-minlded, or because it held
opinions which they could not sanction, who
have lost all their influence in that church with
reference to its reformation, and whose personal
influence in the cause of religion itself has been
greatly diminished, if not destroyed, by their assuming an independent position, or by their connecting themselves with another body of Christians.
(c) It should be remembered, also, that an organization for the promotion of any good object is in
itself valuable. A man adds greatly to his own individual strength by associating himself with others.
The strand that would be weak in itself becomes
strong when twisted with others into a cable; a column that would fall if alone strengthens itself when
placed amidst others; a soldier adds greatly to his
own strength by being united with others in the
discipline of an army; a member of a corporation
of any kind greatly adds to his own power by being
combined with others. There are numerous things
to be done in a community which can be done only
b)y combination and co-operation; and hence men
132 
CONSTITUTIONAL POWER OF THE CHURCH.   133
combine in railroad companies, in eleemosynary societies, in missionary associations, in the temperance
cause, in insurance companies, in joint-stock operations, and in the anti-slavery cause. The organization which composes the Christian church is one of
the best-arranged and the most efficient in the
world; and I presume it will be admitted that if
that were what it should be, according to its original
design, none could be found that would be more
serviceable in its power of removing slavery from
the world. In itself considered, it is a matter of
great importance, if it can be done, to bring any
church to a just position on this and on all other
great moral subjects.
(d) Further. The influence of the New-school
Presbyterian church is not in favour of slavery; and
a man does not become its advocate and abettor by
being connected with that church. If the line of
reasoning pursued in this essay is correct, then it is
undoubtedly true that, with perhaps the exception
of the Quakers, there is no church, in this land or in
other lands, whose testimony has been more uniform
or more decided against slavery, whose position is
better defined, whose aims are more clear, which
has pursued the subject so far, or which has gained
so advanced a position in regard to the evil. A man,
by becoming a member or a minister of that church,
practically avows those sentiments as expressing his
own views, and places himself in this position before
the world. He becomes connected with a body
which has never uttered one word, as a body, in
extenuation of slavery or in apology for it, and
which for more than fifty years, by every form of
I 
THE CHURCH AND SLAVERY.
public testimony, and by a regular train of measures,
has declared its purpose to do all that can be done in
a Christian manner to'efface this blot on our holy
religion,' and to effect the'entire abolition of slavery
throughout Christendom, and, if possible, throughout the world.' As a matter of fact, it is never supposed at the South, nor by any fair construction at
the North, that a man is a friend of slavery, or disposed to apologize for it, when lie connects himself
with that church. lie would, at least in many
quarters in our country, be much more likely to
subject himself, by such an act, to the charge of
being an abolitionist; and, if he wished to preserve
himself from all suspicion of being an abolitionist,
he would sooner connect himself with any other
of the large denominations in the land than with
that.
(e) One other remark should be made in reference
to the question whether a man holding strong antislavery sentiments should remain connected with
that body, or should detach himself from it.  It is,
that he would ultimately gain nothing by connecting
himself with any other denomination. There is,
indeed, a calm-a most melancholy calm-on this
subject now in tihe Episcopal church, in the Oldschool Presbyterian church, and in the Baptist denominiation.  There is a most melancholy zeal for
'conservatism,' and there is much tact evinced in
keeping this subject from agitating their churches,
and no little self-glorying among themselves that
they have been able to exclude the subject from
their councils, and, to a great extent, from their pulpits. But this calm will not last always. There is
134 
CONSTITUTIONAL POWER OF THE CHURCH.  135
a spirit abroad in this age which demands that this
subject shall-be discussed, and that the church shall
take some definite position in regard to it; and there
are men in each of those bodies who will not always
be satisfied with'conservatism' and with a display
of worldly wisdom in excluding this great subject
from their deliberative assemblies and from their
pulpits. There are men who can now with difficulty
be restrained by ecclesiastical trammels, and who
will not long consent to look with indifference on
the fact that three millions of human  beings, redeemed by the blood of Christ, are held as property
in this Christian land, and denied the rights which
God designed should be conferred on all the members of the human family. There are men who
will not feel satisfied in their consciences with an
effort to deliver the people of India and China
and the islands of the sea from idolatry, while their
own churches are indifferent to the fact that in their
native land there are three millions of human
beings deprived of their rights, kept in ignorance,
deprived by law of the benefits of public instruction,
and subjected to the evils and wrongs which slavery
always engenders, and that many even of the members of their own churches sustain a very close and
painful relation to the system. Sooner or laterand not very far distant in time-and the sooner the
better-the subject WILL be discussed in each of
those denominations; and there are reasons, which
need not be referred to here, for supposing that it
will be done with far more peril than has been experienced in the New-school Presbyterian church.  If
a man desires peace, he had far better remain in the 
THE CHURCH AND SLAVERY.
New-school Presbyterian church, where the subject
has been discussed and the battle has been fought.
But, still, it is a very material question what further
can be done in that church itself, consistently with
the Constitution?  Is it possible to carry out the principles which have been avowed for fifty years, so as
to secure the object contemplated at the outset,-' the
entire abolition of slavery,'-the' effacing of this blot
on our holy religion'?
In answer to these inquiries, I observe that the
following methods are within the constitutional
power of the church; and, IF these were pursued,
the entire removal of slavery from the church would
be the certain result.
1. The aim or object stated so explicitly in 1818,
and repeated and avowed so often since, should be
steadily pursued:-'the entire abolition of slavery
throughout Christendom, and, if possible, throughout
the world.' If this avowed aim and object were consistent with the Constitution in 1818, it is consistent
now; if it had the sanction of the men who framed
the Constitution,-as it did,-then it is consistent
that men in the church should lend their sanction
to it now. If it was a proper aim in 1818, when
slaves in this country were comparatively so few in
number, and when the system had extended over so
small a part of what now constitutes the United
States, it cannot be improper now, when the number
has multiplied to three mnillions,-as large a number
as all the freemen of the land when the indepeln dence of the country was achieved,-and when tracts
of territory have been subjected to the curse larger
than any of the kingdoms or empires of the Old
136 
CONSTITUTIONAL POWER OF TIE CIURCHII.  137
World, with the single exception of Russia. Time,
therefore, and the course of events, have done nothing
to make this aim improper, whatever they may have
done to make it more difficult. Yet it is much for
a church, as it is for an individual man, to have a
definite aim and object, to have its purpose understood, to have a position which is not susceptible of
misinterpretation, to have the eye directed to some
one great purpose that lies in the path and that is to
constitute the goal of its subsequent achievements.
2. The power of testimony. No one can doubt
that this is constitutional; for the experience of
more than fifty years has shown that it accords entirely with the spirit of the Constitution. The only
question is whether a sufficient testimony has not
been already borne on the subject, and whether it
would not now rather hinder than promote the end
in view, to reiterate this from year to year.
I have shown what the testimony of the church
has been. It has been steady, uniform, consistent.
It has been so often repeated, and repeated in language so unambiguous, that the world cannot mistake its import. And yet the power of'testimony'
on the subject may not be exhausted. It is much to
keep the facts of the existence of the evil before the
public mind; and a'testimony' borne on any subject by successive bodies of men, though it may not
add much to the argument, may add much to the
moral force of the testimony itself. It is the expression of the deep conviction of a body of men called
to look at the subject once more, and once more
called to consider the evil and to inquire whether
it cannot be removed; it is the voice of living men
I _,t:s,,, 
TIIE CHURCHII AND SLAVERY.
added to the admonition of the dead, giving, in addition to their own personal or collected influence, a
new utterance to the sentiments of venerated men
now in their graves,-men who, if they were to rise
again, would utter the admonition in tones still
more deep and solemn from the fact that half a
century has passed away, and that the evil which
pained their hearts while living has been steadily
increasing, and that so large a portion of the church
still slumbers over it.
At the same time it should be remarked that
there is great power in bearing testimony against an
evil. It is much to call the attention of good men,
and bad men also, to their own course of life, or to
existing evils with which they may be connected
and for the existence of which they may be in
any way responsible. It is much to appeal to their
consciences, to suggest means for a removal of the
evil, to remind them of their own responsibility in
the matter, and to urge reasons why the evil should
be removed. It was owing in a great measure, if
not entirely, to the influence of such testimony, that
the society of Friends in this country was enabled
to detach itself wholly from slavery and to take that
honourable position which they now hold on this
subject. Not a blow was struck, not a hard or
harsh word was uttered, not a member was excluded on account of his connection with slavery,
not an act of discipline was performed.   Truth
often and long repeated made its way to the hearts
of conscientious men, and of their own accord they
separated themselves forever from the system, and
not a slave is now held by a Quaker in the land.
138 
CONSTITUTIONAL POWER OF THE CHURCH.  139
3. A free discussion of thie subject is in the power
of the church, and is in entire accordance with the
spirit of our religion and pre-eminently with the
principles of Presbyterianism. It has cost much in
the history of religion to establish the position that
every subject may be discussed.  It is the result of a
long conflict that this point has been reached; but
it has been reached. It is the result of the greatest struggles in history- it is a consummation
sought by ages of conflict-that all subjects in morals, in science, in political matters, and in religion,
should be open to free inquiry.  The point has been
gained in this country; it will ultimately be gained
throughout the world. This is a settled principle
in the New-school Presbyterian church;  a principle for which it has strenuously contended; a
principle which nothing can compel that church
to relinquish. That it is a fixed and settled principle in that church has been manifested in an
eminent manner in regard to the very subject now
before us; for there is no one subject in relation to
which there has been so strong an effort made to
secure it from being discussed in our country; there
is no one that has been approached with so much
difficulty; there is no one in relation to which there
would be so many inducements from expediency,
conservatism, the desire of peace and union, to pass
it by; there is no one of great public interest which
other denominations have so studiously avoided;
and yet, as I have shown, there is no subject which
has been so often, so filly, and so fearlessly discussed in the New-schlool Presbyterian church as
slavery. 
THE CHURCH AND SLAVERY.
Now, there is much power in removing an evil in
mere freedom of discussion. It is much to have it
understood that all its bearings may be examined,
and much to have it understood that, if it cannot
be defended by argument, it is to be abandoned.
More than in any other body in our country,
civil or ecclesiastical, is this a power which may be
wielded  in the  New-school Presbyterian church.
By the nature of the Constitution of the body, if the
system cannot be defended by argument, it is understood that it must be abandoned. It is a possible
and a supposable thing that the subject may be so
discussed, so clearly shown to be an evil, that those
most interested in slavery-those who  are now
involved in slave-holding-may be induced, of their
own accord, to abandon it. Evils have been abandoned by good men, as the result of conviction, even
at great pecuniary sacrifices; and it is right and
best to assume that this may be done still. Comp.
Acts xix. 18-20.
4. In the New-school Presbyterian church it is
now a settled principle - so far as the acts of the
Assembly go to establish that principle - that
'slaveholding' should be treated as an'offence,' in
the proper and technical sense of the term,-that
is, as a relation subjecting a man to the discipline
of the church,-unless he can show that in his case
it is rendered necessary by the laws of the state,
the obligations of guardianship, and by the demands
of humanity. But, by the Constitution, it is supposed that any offence may be reached; that there
is a regular process by which a man charged with
an'offence' may have the opportunity to excul
140 
CONSTITUTIONAL POWER OF TEE CHURCH.  141
pate himself, or may be subjected to the discipline
of the church.
It is true that there may be'offences' which,
after all, it may not be easy to reach. It may be
so difficult to obtain testimony, or there may be so
much reluctance to commencing an accusation, or
it may be so difficult to reach the'offence' on the
charges of'common  fame,' or the community
where the evil exists may be so implicated in the
evil, or there may be so much capital invested in
it, that it may be difficult to bring it by regular
process before the judicatories of the church.   It
is easy to conceive that this might be the case
in regard to the manufacture, the sale, or the use
of intoxicating drinks; or the vending of lotterytickets; or investment of capital in modes of business that involve a violation of the Sabbath; or
conformity to the worldly amusements of the
theatre, the circus, the opera, or the ball-room.
But it is much that in any such case the matter
should be clearly defined, and that it should be
understood that there is a regular way in which
the offence might be reached. That there is such
a way in the New-school Presbyterian church in
regard to slave-holding is now a settled principle
in that body. It is declared to be an' offence;'
and there is a regular and constitutional method
by which any'offence' may be brought before the
proper judicatories of the church. Any man may
institute a process; and when instituted the case
would be, or might be, brought in a regular manner
before the General Assembly as the highest judicial body in the church.  Whoever chooses may as 
THE CHURCH AND SLAVERY.
freely institute a process in this case as in any
other case; and the Constitution, according to the
Report of the Committee of 1856, as adopted by
the General Assembly, has defined the way by which
such a case may be reached and determined.
5. In all communities under a government by a
constitution, there is an express or implied power to
amend the constitution if it be necessary. There is
no earthly form of government that is to be regarded: as necessarily fixed and unchangeable. In all
written constitutions there is a power of amendment
provided for by the constitution itself; and this is
expressly the case in the Presbyterian church. It
was apprehended that, in the course of events,
there might be found to be defects in the instrument itself; that in the changes of society, in the
progress of thought in the world, or in the further
investigation of the Bible, it might be found necessary to modify some of the doctrines laid down, or
to make new arrangements for the government of
the church, or to reach new forms of evil that
might spring up in the world.   It is, therefore,
by no means to be assumed, because any practice
whatever was regarded as consistent with good
standing in the church when the Constitution was
formed and adopted, that it is always to be so regarded, or that any rights are violated if what was
once regarded as consistent with good standing
should be afterward, by a regular change in the Constitution, be placed in the list of actions that constitute' oences' and subject the offender to the discipline of the church. If, therefore, slave-holding was
ever regarded as consistent with a fair standing in the
142 
CONSTITUTIONAL POWER OF THE CHURCH. 143
church, or if it has been regarded as an institution
to be perpetuated like the relations of husband and
wife, guardian and ward, and if any churches were
received to the connection of the church under that
interpretation, it is perfectly competent for the
church so to change the Constitution as to express
a doctrine that shall be in accordance with the
progressive spirit of the age and with a better interpretation of the word of God; for all churches and
church-members have entered the connection under
a constitution which provides that such changes
may be made. And if, in the changes of opinion
in advanced times, it should become the conviction
of the church that slave-holding is not consistent
with the spirit of Christianity and the teachings
of the Bible, and if this doctrine had not been
expressed with sufficient clearness, the change ought
to be made.   If it were  so, it ought  to be  as
speedily as possible. On a subject like this there
should be no ambiguity or uncertainty in the
articles of the church. It should never be susceptible of a plausible suggestion that the constitution
of a church does sustain slave-holding, or that it
regards it as being in any sense whatever on a level
with the relation of husband and wife, master and
apprentice, guardian and ward. If such is the fair
interpretation of the Constitution of the Presbyterian church, or if there is any such ambiguity in it
as will give ease and comfort to the conscience of a
member of the church who voluntarily and for gain
sustains the relation of a slave-holder, the sooner
the Constitution is altered or abandoned the better.
No constitution ought to exist on the earth which 
THE CHURCH AND SLAVERY.
would throw a shield over this gigantic evil, or
which would lend the sanction of a Christian organization, or the authority of a Christian rule, or the
prestige derived from the Christian name, to the
support of an institution under which three millions
of human beings are regarded as'chattels,' and are
deprived of the rights of Christian freemen.
For one, however, I do not believe that any
change on this subject is necessary in the Constitution of the Presbyterian church. The interpretation of that instrument for a period of not far from
fifty years, by which, as we have seen, the system of
slave-holding has been condemned, ill every variety
of language, as utterly'inconsistent with the spirit
of Christianity and with the word of God,' and'as
a blot on our holy religion,' shows that, in the judgment of the great body of the church, there is no
need of any change in the Constitution to bring the
sin of slave-holding among the acts which subject
offenders to the discipline of the church. An undisputed interpretation of an instrument for fifty
years ought to be considered as settling its
meaning.
6. There remains one power still by which the evil
may be removed from the church. It is the power
by which the Quakers removed it from their body,
-the power in the church of voluntarily detaching
itself from the evil,-such a conviction of the evil as
to lead all who are implicated in the system as
speedily as possible to separate themselves wholly
from it.
What I mean by this is, that it is to be held to be
practicable to induce those who are now implicated
144 
CONSTITUTIONAL POWER OF THE CHURCH.   145
in slave-holding, voluntarily and without any coercive
measures to separate themselves from the system, so
that, under the power of conscience and the influence of a strong public sentiment, the churches may
be wholly detached from it.
A few plain considerations may show that this is
wholly within the power of the church, and that it
is not altogether vain to hope that it may occur.
(a) One is, that this result has been already
brought about, in this way, by one large denomination of Christians,-the Society of Friends. I regard the history of that society, in connection with
this subject, as a very valuable and instructive
chapter in the records of the church. It illustrates
the power of'testimony,' the power of conscience,
and the power of patience and forbearance. It was
not by a work of violence that they became free
from all connection with slavery; it was a work of
peace.   It was  not by harsh  denunciation  and
unkind words; it was by love. It was not by direct acts of discipline; it was by the power of
solemn appeals addressed to the conscience. It
was not by coercive measures driven recklessly and
rapidly through the body, rending it asunder and
producing permanent alienation; it was the slow
and patient work of years. Yet it was done. The
process was effectual. The last cord that bound the
members of that society to the system was severed,
and the Society of Friends was the first in modern
times which occupied a position which all Christian
churches will yet occupy,-the noble and the elevated position of being entirely separate from any
connection with slavery. Why should it not be sup 
THE CHURCH AND SLAVERY.
posed that there is a conscience among other Christians as well as among them?  Why should it not
be supposed that others may hear the voice of entreaty from their brethren as well as they? And why
should it not be supposed that patient appeals and
remonstrances may be as effectual in other cases as
they were in theirs?
(b) Sufficient illustrations of this have already
occurred in the Presbyterian church itself to lead
us to hope that it may become more general, and
even that it may become universal. It is by no
means a very rare thing for ministers and members
of the Presbyterian church to emancipate their
slaves, even at what seems to be great personal and
pecuniary sacrifice. If it were proper, it would be
easy for me to mention the names of not a few ministers of the gospel in the New-school Presbyterian
church, who, having been born ill the slave States,
and having inherited slaves, have become impressed
with the evil of the system, and have begun early
to train their slaves for freedom, and have embraced the earliest opportunity, when it could be
done, to emancipate them. Some have done it who
are now in the Northern States; some who still
minister at the South. In the view of the world,
and  according  to the'market' estimate of that
species of'property,' -my pen almost refuses to use
the word'property' in that connection, even for the
sake of illustration,-the pecuniary sacrifice has been
very great:-in some instances amounting to many
thousands of dollars, and in most cases amounting
to manifold more than those have been willing to
sacrifice for any benevolent object who have de
146 
CONSTITUTIONAL POWER OF THE CHURCH.   147
nounced the system and denounced their brethren.
Right as it is that men who hold others in slavery
should set them free; proper and Christian as it is that
they who have enjoyed the avails of the unrequited
labour of others for years should place those whom
they have held in bondage in a condition where they
may enjoy the avails of their own labour, yet it
would be well for us to remember that it may imply
some sterner principle to do this than it does merely
to denounce the system, and that they who do it may
be actually making a sacrifice greater by far than
they who denounce them have ever done for any
purpose of philanthropy.  And yet there have been
men-there are men-who  are willing to make
that sacrifice. What should forbid us to hope that,
under the influence of an enlightened sense of duty,
the disposition to do this may become more general,
and ultimately, and at no distant period, be universal,-so that it may be proclaimed that the Presbyterian denomination, as well as the Friends, are
wholly detached from the curse of slavery?-so that
there shall be added to the practical testimony
against the system that of another entire Christian
denomination?
(c) It should be added that the number of
churches connected with the New-school Presbyterian church in the slave States is comparatively
small; and it may be presumed that the number of
slave-holders in each of them is small also. There
are in the entire New-school Presbyterian church
in the United States but three hundred and one
churches in the slave States, and but one hundred
and ninety-nine ministers, out of one thousand six 
THE CHURCH AND SLAVERY.
hundred and seventy-seven churches, and one thou sand four hundred and seventy-four ministers, con nected with the entire body. There are but seven teen thousand one hundred and forty-six members.
out of one hundred and thirty-eight thousand seven
hundred and sixty members. The great body of the
ministers of the churches, and of the members of
the churches, are therefore entirely unconnected
with slavery in all its forms and responsibilities.
But, further, it may be assumed safely that not one
in ten, probably not one in twenty, of the ministers
of the Southern churches, are in any form holders
of slaves; and, if the latter be assumed as the proportion, then the number of holders of slaves among
the ministers would not exceed ten, and, for the same
proportion, the number of members would not exceed nine hundred. It should be remembered, also,
that of the members of the churches a very large
proportion is made up of females, of youths of both
sexes, and of slaves themselves; and, when these
circumstances are taken into the account, it will be
seen at once that, while entire accuracy cannot be
pretended in the estimate, the actual number of
church-members who hold slaves must be an exceedingly small proportion of the whole number.
Considering all these facts, probably the whole number of slave-holders in the New-school body is not
one thousand out of nearly one hundred and fifty
thousand members. It would have been very greatly
to the credit of the Southern churches, and would
have placed them in a much more desirable point
of view from that which they now occupy, if they
had given the information on this subject which the
148 
CONSTITUTIONAL POWER OF THE CHURCH.  149
Assembly which met at Buffalo asked of them, but
which they declined to give. It would have appeared, doubtless, and much to their credit, that the
number of those who are in any way implicated in
slavery at the South is much smaller than is commonly supposed, and that there is among the members of the church in general much more care taken
of the slaves, and much more attention to their
spiritual good manifested, and much more done
among church-members to guard the slaves from
the operation of the severe laws in the slave States,
than is commonly imagined, and that a large part of
the charges alleged against them are calumnies. It
would, doubtless, have been found to be true that all
that has been said about the kindness of Christian
masters is correct, and that the cruelty chargeable
on the system in the South is not chargeable, to
any considerable extent, on the members of the
churches.  There has never been any measure proposed that gave so favourable an opportunity for
removing unjust prejudice, and allaying the bitterness of Northern feeling, and securing the sympathy
and confidence of the North, as that measure was.
There never has been an instance of a more striking
want of wisdom than was manifested in refusing
to give that information. Since, however, it was
withheld, we can only assume to be true what undoubtedly would have been found to be true on
the fullest information:-that the number of slaveholders in the church at the South is VERY SMALL,
and that among them there is a good degree of
Christian fidelity in bringing them under the instruction of the gospel, and giving them facilities,
K 
THE CHURCH AND SLAVERY.
even in the face of the laws, for reading the Bible
and for the free worship of God.
But, if thus small, is it a hopeless anticipation that
the number may become still smaller? May it not
be presumed to be possible that, under the influence
of a strong public sentiment, the members of the
churches may be induced  to  detach themselves
wholly from the system? Are we not at liberty to
presume that there is such a power of conscience,
when enlightened by the gospel, that it will lead
Christians everywhere ultimately to " do unto others
as they would that others should do unto them"?
The same difficulty precisely existed ill the case of
the Quakers; and may it not be presumed that the
power of that gospel which among them was made
to break the fetters of the slave may do the same
thing in other denominations?  For one, I do not
despair of this. I believe that even now, with all
that there is in the declared sentiments of many
ministers and many editors of papers, and with all
the apologies that are made for slavery in the North
or in the South, there is a silent power at work in
the church which tends to universal emancipation,
and which, under the present operation of things in
the Presbyterian church, will sooner or later lead
the churches to separate themselves wholly from
slavery. It nmay be that, under the pressure of what
some regard as severe measures, and of the fact that
the subject is constantly agitated in the New-school
body, some may withdraw from the connection and
seek a connection with the Old-school, to renew the
strifes which sooner or later MUST come up there; it
may be that some may become independent, and
150 
CONSTITUTIONAL POWER OF THE CHURCH.  151
stand, as slave-holding churches, aloof from all others;
it may be that out of the two Presbyterian bodies at
the South there may be formed a Southern organization, with the hope of avoiding the controversy about
slavery, and with the hope of enjoying the blessings
of the institution unannoyed; but this. I am persuaded, is not the result which is likely to occur in
the great body of Christian churches in the South.
Things tend to a better result. There is a spirit
abroad in our land and throughout the world which
will have its influence there. There is a voice uttered everywhere against slavery so loud and so
clear that it will ultimately be regarded. There are
evils in the system so inseparable from it that good
men will sooner or later detach themselves from it.
There is so much in it that is contrary to the Bible,
so much that is unlike the spirit of Christ, so much
that interferes with the progress of the gospel, so
much that tends to debase and degrade, so much in
the treatment of others which men would regard as
oppressive and wrong if practised toward themselves,
their wives, or their children, that the system cannot always be sustained by the conscience of the
Christian church. I believe that the New-school
Presbyterian church has made a closer approximation to this point than any other organized denomination in the land, that it is a practicable thing for
it to become entirely detached from the system, and
that that point may be ultimately reached.  No good
man ought to wish to remain in the church if it
could not be reached; and, when reached, the Newschool Presbyterian church will occupy a position
more desirable, in respect to slavery and in respect 
THE CHURCH AND SLAVERY.
to its facilities for spreading the gospel, than any
other denomination in the land. Wlien that day
shall come,-when it shall be announced to the
world that every member and minister in the Presbyterian church is himself a freeman, and is free
from all connection with slavery,-it will be a day of
triumph, in respect to the church, equal to that in
the fatherland, in respect to liberty, when, in the case
of James Somersett, Lord Mansfield pronounced the
memorable decision that "the air of Enyland has long
been too pure for a slave, AND EVERY MAN IS FREE WHO
BREATHES IT."*  God grant that the time may soon
come when that noble principle of law may be proclaimed throughout this whole land! What a triumph for freedom will that be, when that sentiment
shall be uttered by a chief-justice of the Supreme
Court of the United States!-when the period has
arrived in which one occupying that position shall
place his name by the side of that of Mansfield!
* Campbell's "Lives of the Chief-Justices of England'," ii. 321.
152 
DUTY OF THE CHURCH AT LARGE.
CHAPTER VII.
THE DUTY OF THE CHURCH AT LARGE ON THE
SUBJECT OF SLAVERY.
I HAVE thus considered all that I proposed to do
in regard to the position of the New-school Presbyterian church on the subject of slavery. I shall
finish what I designed, by a few observations on
what seems to me to be the duty of the church at
large in this land on the subject.
(a) My first remark is, that the subject must be
agitated and discussed in the churches, and it should
be. It is one in which the interests of religion are
so mnuch involved; the church unhappily sustains
such a relation to it; it does so much directly and
indirectly to sustain the system, and the influence
of the church on all moral questions is so great,
that it is right that the subject should be considered
in the churches; and it cannot be avoided. What has
occurred in the New-school Presbyterian church
will and should occur in the Old-school body, in the
Episcopal church, in the Baptist churches, and in
every large and small denomination in the land. It
is not as a political subject that it is and should be
agitated; but it is because it bears on the cause of
religion and is connected with the progress and triuniph of Christianity that it is to be and that it
153 
THE CHURCH AND SLAVERY.
ought to be considered. Let politicians, as it may
please them, agitate it or not; let political economists, as they may please, discuss it or not; let men
consider it or not in regard to the temporal prosperity of our country; yet, in its close and vital connection with religion, the churches have no option
in the case, and it will be and should be forced
upon them. The question is to be discussed, and
should be discussed, whether it accords with the
spirit and teaching of the Lord Jesus Christ
to uphold a system like American slavery, and
whether the churches shall, even by their silence,
lend their countenance to a system which now consigns three millions of men, women, and children, —a
number as great as the Hebrews were in Egypt,
to hopeless bondage.
That the subject will be discussed and agitated in
the churches, I think to be clear for these reasons  1. The spirit of the age is against slavery; the
world is against it. There is a spirit of freedom
abroad which there never has been before; and
there is a conviction of the essential wrony of slavery such as there never has been before.  Foreign
churches feel more deeply on the subject than they
have ever done before; and their appeals and admionitions to their Christian brethren in this couniry
are more earliest and solemn and pathetic than
they have ever been; and those appeals are not
likely to be fewer in number or feebler in power.
In my judgment, they are all proper; and, though
they may be sometimes couched in language that
seems to be severe, and though they- are sonuetimes met with coldness or thrown back as acts
154 
DUTY OF THE CHURCH AT LARGE.
of intermeddling and impertinence, yet they are
the appeals of earnest, sincere, and disinterested
Christian men; and they will be repeated, and they
will be heard. The apologists for slavery in this
land, and the abettors and the sustainers of the system, and all who plead for silence on the subject and
for that kind of' conservatism' which would keep the
discussion of the subject out of the churches, set
themselves against the firmest convictions of the
Christian world, and attempt to occupy a position
which cannot long be occupied. It cannot long be
a fact that any Christian church will shut its eyes to
the abominations of the system, or refuse to consider what can be done to deliver Christianity from
any responsibility in upholding so enormous a
scheme of oppression and wrong.
2. There are men in all the churches who will not
always be silent on the subject. They cannot, by
any application of ecclesiastical rules, always be
made to suppress the earnest convictions of their
souls in regard to the wrongs of the African race;
and they will seek utterance for their convictions,
and will make their voices heard. It is with great
difficulty that such men can now be restrained from
giving utterance to their deep convictions of the
evil of slavery; with great difficulty that they can
be constrained by their silence to seem to lend their
countenance to a system which, in their hearts, they
deeply  abhor.   In  the  Old-school Presbyterian
church, and in the Episcopal church, it requires all
the power of an efficient and closely-compacted
ecclesiastical organization, and all the influence of
those who are disposed to hold the power of ruling
155 
THE CHURCH AND SLAVERY.
in their own hands, to restrain them from giving
utterance to their sentiments; and the constraint
becomes more galling from year to year. Sooner
or later the shackles which fetter such spirits will be
broken, and these men will be free. Nothing can
be more certain than that the power of public sentiment will be so great as to constrain these bodies to
admit this as a proper subject of discussion in their
councils; and nothing can be more certain than
that the time will come when in the one of these
bodies the solemn sentiments of the Assembly of
1818 will be relittered with a voice that will be
heard throughout all the borders of the church, and
that in the other such views will become the prevalent views of that body.
That the subject should be thus agitated and discussed, I believe, is in accordance with the spirit of
the Bible and the spirit of the age.
(b) My next remark is, that the subject of slavery
should be everywhere treated as other sins and
wrongs are. In the religious literature of the country, in preaching, and in the general public sentiment, this subject should find a place, just as intemperance, Sabbath-breaking, and lotteries, do. It
should be introduced into the pulpit, not in its
political aspect, but in its bearings on religion, as
one of the causes which hinder the progress and
triumph of Christianity in the world; and in the
same way it should be approached in our religious
literature. In any other aspect its discussion has no
place in the pulpit, and should have none in the
religious literature of our country; but in this respect it should have a place, just as any thing else has
156 
DUTY OF THE CHURCH AT LARGE.
that hinders the progress of the gospel of Christ.
It is undeniable that there must be a great change
in our religious literature before this point is
reached. No one can fail to perceive that there
is now a marked distinction made between this and
other evils and wrongs that stand in the way of the
gospel. Others are discussed freely. They are approached without the fear of giving offence, and
with no desire to palliate the wrong. In the Tract
Societies, in the publications of the Sunday-school
Union, in the pulpit generally, in a large part of the
religious papers of the country, the subjects of intemperance, gambling, lotteries, profaneness,  Sabbath-breaking, infidelity, skepticism, are approached
without any desire to avoid them,  and with no
manifested fear of giving offence. They are met as
they should be:-not In their political relations and
bearings, but in their relation to the salvation of
men. But this one great evil,-this system, under
which more than three millions of human beings
are held in hopeless bondage,-this system, (I speak
of the' system,' not of the feelings of many who are
connected with it,) which treats man not as man,
and not as capable of redemption, but as a'chattel,'
as a' thing,'-this system, which does at least as much
in this country to hinder the progress of the gospel
of Christ, and which involves as many violations of
the law of God, as either intemperance, gaming, lotteries, Sabbath-breaking, skepticism, infidelity, if
not as much as all combined,-is systematically,
and on principle, excluded altogether from a large
part of the religious literature and a large part of
the pulpits of the nation. The slightest allusion
157 
THE CHIURCH AND SLAVERY.
to it as an evil is suppressed; books that refer to
it as an evil are expurgated, that offence may not
be given to the friends and abettors of slavery;
and newspapers professing to be religious are projected and issued on the avowed doctrine that the
subject is never, in any way, to be alluded to. As
a matter of simple fact, also, some of the most
powerful of all the organizations in the land for
the diffusion of a religious literature exclude- this
subject entirely; and, though they speak freely of
every other sin and wrong, they are wholly silent
on this stupendous wrong done to the bodies and
souls of men. So far as the influence of those organizations go,-and it is very far,-the practical
operation of that influence is to create the impression
that this is not an evil and a wrong, and that it does
not so interfere with the salvation of men and the
progress of the gospel as to claim the attention of
those who are organized into powerful religious
associations, and who have vast public funds placed
at their disposal for the spread of truth, and for advancing the kingdom of God on the earth.
Now, what the spirit of the age and the spirit of
the gospel, as I understand it, demand, is not that
the subject of slavery should have any undue prominence in these discussions; not that it should be
forced into the publications of the Tract Society and
the Sunday-school Union; not that it should occupy
the sole place in the pulpit; but that it 8should be
treated just as all other acknowledged evils and wrongs
are:-as contrary to the gospel of Christ, as preventing the salvation of men, as a violation of the
spirit of the gospel, and as an evil not to be per
158 
DUTY OF THE CHURCH AT LARGE.
petuated, but to be removed. For one, I am weary
-and I am sure that in this I speak the sentiments
of many thousands of others-of the perpetual deference shown to the holders of slaves in the pulpit
and in the religious literature of the land. I am
weary of the care taken, more than in other cases of
wrong, to conciliate their favour and to avoid giving
them offence. I am weary of the anxiety evinced
that every approach to this subject, in so large a
part of the literature of the land, should be cut off,
and that at so many points we meet this as a matter
that is by common consent to be regarded as inapproachable. Why should this be so? How has
it happened that in a Christian land mighty organtizations have grown up, with vast power and wealth,
from which all reference to slavery is excluded on
principle, and that it is impossible, through any
national organization, though having their seat in
the North and sustained chiefly by Northern funds,
to utter one word-yes,  one word-in behalf of
the slave?-one word, even to a Christian master,
that shall direct his attention to his duty to a
fellow-mnan that he holds in hopeless bondage?-one
word to induce him to treat him in all respects as
a brother for whom Christ died? It is clear to my
mind that a great change should be effected on this
subject in the Christian literature of the land, and
that in religious newspapers, in the publications of
the Tract Society and of the Sunday-school Union,
and in all other publications, the subject of slavery
should be approached precisely as any other admitted
evil and wrong is approached.
The same is true in regard to preaching. I would
159 
THE CHURCH AND SLAVERY.
not have the pulpit depart from its legitimate object.
I would not have it placed on the same level with
the lyceum. I would not have it a place of vituperative language or of declamation on political
subjects. I would not have it a place where party
politics should be discussed, or where the opinions
of one political party should be defended, or where
any political measures should be advocated. I would
not have it a place where the interests of one section
of the land should be arrayed against another; nor
would I have it abused so as to embitter one part
of the country against another. I would not have
it a place where disunion should be advocated; nor
would I have it a place where union should be
advocated at the expense of justice, mercy, humanity, liberty. The pulpit is a place where every thing
should be discussed, in its proper proportions, that bears
on the progress of religion and the salvation of men.
Every thing that tends to promote religion should
be defended and enforced; every thing that hinders
it should be rebuked and condemned. There is no
subjectwhatever which bears on the subject of human
salvation that can properly escape the notice of the pulpit. There is nothing that can claim to be exempted
from that, however shielded and protected by laws
and by the established customs of a nation, or however incorporated into civil constitutions, that-tends
to destroy the soul, or in any way to hinder the
progress of the gospel of Christ.
These are plain principles; and they are such as
it would seem must meet the approval of all who
be)'eve the gospel to be from heaven and to be
n  essary for the salvation of men, and who believe
160 
DUTY OF THE CHURCH AT LARGE.
that the Christian ministry is appointed to defend,
illustrate, and enforce all that God has revealed
in the gospel. And, if these are true principles, on
what pretence can it be maintained that the subject
of slavery should never be introduced into the
pulpit? Can it be doubted that a system under
which three millions of human beings for whom
Christ died are held to be'property' in a Christiall
land; which deprives   t; which
appropriates FEE  a ofmeir  labbur to the use
of otherso wsbd c                          it; which
makes the marriaze-tie auilli; which makes the
separation of husband and wife not onlyavij ogble
but a common thing; which places the time and
mod'e of  teirwors pping theii Make       r    at He
c ontrof    ir an                            unlincipled and an infidel master; which regulates every
thing,-ffnot  y       question of the claims o T6CL and
the rigt'of consciene,-7f'U S}!-t' qiuestion  how
much  aibour can be wrung out of piirch~~s~eservi-es:
-can it be doubted that this system has something
to do with the proiregosn tbe rlcd
and thle sbvto        e                 doubted that
it will have something to do in affecting the extent
to which religion will prevail, and the purity of that
religion in the churches?  Is it to be held that the
manufacture and sale of ardent spirits will have
something to do with the progress of the gospel and
the salvation of men, and slavery nothing? That the
vending of a few lottery-tickets is a matter of sufficienit importance to claim the attention of the
ministers of religion, and this not?  That the amu;iements of the ball-room, the theatre  and the opec%4,
161 
THE CHURCH AND SLAVERY.
should engage the earnest prayers and exhortations
of the ministers of religion, and that the fact that
three millions of human beings are held under such
a system can have no claim on the attention of the
ministers of Christ? Shall a horse-race, a bull-fight,
or even a duel, be deemed of sufficient moment to
awaken the indignation and stir the soul of a
minister of Christ, and this enormous system of
injustice and wrong have nothing to awaken his
sympathy and to enkindle his zeal? Is the system of
caste in India an evil greater than American slavery?
Is the voluntary burning of a few widows on the
funeral pile, either as an obstruction to the gospel or
as actual wrong, to be compared with this system?
Is the swinging on hooks or the painful postures of
the body in JIindoo devotion an obstruction to the
progress of the gospel at all to be compared in
extent or in enormity with American slavery? And
yet these, all these, are proper subjects, in their
places, for the pulpit.  These evils may all be described in every pulpit in the land, and for their
removal prayers and supplications may be offered
everywhere, because they hinder the progress of the
gospel of Christ The friends of human freedom ask
only that the subject of slavery, in its proper proportions, may be treated precisely in the same way.
It is true that according to this view, and to every
just view of the matter, the subject should occupy a
much more prominent place in the pulpit in the region where slavery prevails than where it does not.
It is true that God has, in his providence, laid on the
ministers of the gospel there a special responsibility,
and made it especially their duty to endeavour to cor
162 
DUTY OF THE CHURCH AT LARGE.
rect the prevalent public opinion and to bring the
gospel to bear on the heart and conscience of the
master. It is true that the immediate and direct in terest in the matter is with them. And it is true that
the ministers of the gospel there have no enviable
responsibility, and that they are under temptations
which rarely assail good men, even in this world of
temptation, not to do their duty:-to be silent on the
subject, to become the apologists for slavery, or to
leave the impression in their preaching that they
regard the relation as substantially the same as that
of husband and wife, and guardian and ward. But
what if they do, or do not, their duty in the case?
Is the pulpit everywhere else to be silent on the sub ject? Are we never to consider any evils in the
pulpit except such as exist only within the narrow
limits of our own parish? Are we never to illustrate the great principles of the gospel of Christ?
Are we never to remember that we have a common
country, and that slavery affects the North as well
as the South?  Are we never to remember that
slavery is represented in the National Legislature?
Are we never to remember "those that are in bonds
as bound with them"?  Are we never to remember
that there is on the statute-book of the nation a law
most cruel and most iniquitous, and directly contrary to the principles of the word of God, requiring
us in the North, in the most harsh and unjust manner, to restore the fugitive slave,-the man who
loves liberty as we do,-who seeks it as any one of
us would do,-and who has as much riyht to it as any
Northern or Southern man has to his own?  Are
we never to remember that the character of the
163 
THE CHURCH AND SLAVERY.
religion in this land is materially affected by the
prevalence of slaverv? Are we never to think of
the impression which goes forth abroad in regard
to our country?  And are we never, while we go
to convert the nations of Asia and the tribes of the
desert, to think of the question which foreign
churches and infidels propound to us:-why we, who
are so zealous for the deliverance of other people,
hold three millions of men and women and children
in a condition that cannot be favourably compared
with theirs? Why should not I, an American by
birth, and having as deep an interest in the honour
and welfare of my country as any other man, ever
allude to the subject of slavery in the pulpit? Why
should not I, in the place where God has ordered
my lot, do all that I can do to remove every thing
that, from this cause and every other cause, hinders
the progress of the gospel of Christ?  I would not,
indeed, have this or any other subject made a
hobby in the pulpit. I would not have ministers of
the gospel go out of their way to discuss it.  I
would not have it discussed in its political or sectional bearings.   But I would have it discussed
precisely as any other subject is discussed in the
pulpit:-never drawn in needlessly; never avoided
when it comes fairly in the way in illustrating the
teachings of the word of God.
(c) One other thing should be done. The churches
should detach themselves from all connection with
slavery. They should be wholly separated from it.
They should stand apart from it. If it is to be
maintained in our country, it should not be by the
churches of Christ; if it is to find advocates and
164 
DUTTY OF THIE CHURCH AT LARGE.
defenders, it should not be there. The church, in
relation to this, should occupy the same position
which it does in relation to duelling or to gambling;
the same which it seeks to occupy in regard to intemperance and worldly amusements,-to the theatre
and the ball-room. If the practices connected with
those things are to be continued in the world, it
is not to be by the aid of the Christian church; if
they are to find abettors, it is not to be in the
pulpit. Whether they can live or not without the
aid of the Christian church may be a question for
those interested in them to determine; but, if they
do live, it is to be without its countenance and
support.   They must look for their patrons elsewhere; and, whether they live or not, the friends
of those things should not be able to rely on the
support of the church. If they cannot live, it is
to be because they have not vitality enough to
sustain them when detached from the church of
Christ.
So it is to be in regard to slavery. The church is
to detach itself from it wholly and forever. It is to
withdraw from the system, and, so far as the support
of the system is concerned, it is to be left to itself.
If it has vital power of its own,-if it meets the
wants of a worldly society,-if it so promotes human
happiness, so contributes to industry, good morals,
and the happiness of social life, as to be needful to
the world,-it is to live by its own vital power, and
not by life infused into it by the church of Christ.
If it would die should it be separated from the
church, it is to be suffered to expire. But whether,
outside of the church, it is to live or to die, it is to be
L
165 
THE CHURCH AND SLAVERY.
suffered to show what it is, and what it would be,
if it derived no countenance from the church of
God. Like every thing else which has no proper
connection with Christianity, it is to be suffered to
stand by itself, looking for no countenance whatever
from the organization which Christ has set up with
reference to his kingdom on earth. If it can stand
by itself, let it stand; if it cannot stand, let it fall,
not leaning for its support on the redeemed church
of God.
Assuredly the church might thus be detached
from slavery; and in doing it, it would interfere with
no man's rights, it would abridge none of the liberties which men may claim. If they choose to keep
up the institution of slavery, it is a question for them
to settle; but, in doing it, in the name of all that is
sacred and pure and holy and free, let them not be
able to plead the authority or to rely on the aid of
the church of Christ.
.How the church can detach itself from all connection with slavery is indeed a question for each
one of the denominations of Christians to determine for itself: but it can be done; it must be done;
it will be done. The example of the Quakers shows
that it can be done; every thing in the onward progress of events shows that it will be done. It may be
done by each denomoinationi peacefully.  By prayer,
by patience, by exhortation, by testimony, by the exercise of charity and forbearance mingled with Christian fidelity, by a growing conviction of the evil,
by free discussion, by a deeper spirit of piety, the
work may be done,-done by each denomination for
itself; done by each family for itself; done by each
166 
DUTY OF THE CHURCH AT LARGE.
individual for himself.  In accordance with existing
laws in the churches, or by such modifications of
those laws as the age requires, it may be done in each
denomination in such a way that there shall be no
violence, and that no man's rights shall be invaded.
Is there any necessity that slavery should exist in the
church? Is there any such affinity in the church for
the system that it cannot move through the world
without invoking the aid of slavery? Is it a matter
of fact that the church in its past history has attached
to itself the institution of slavery, and that it has
lent its aid to sustain it from age to age?  Is it a
matter of fact that the church at large is now encumbered with this system, and that it contributes
its support and lends the prestige of its name to keep
it up in the world? Far from it. The church at
large, as has been shown, has not been the sustainer
and abettor of slavery; the church at large is not
now.    This is true of the Established  church
and the Dissenting churches of England; of the
Presbyterian churches of Scotland; of the Reformed
church in France and Switzerland and Holland; of
the Lutheran churches on the continent of Europe;
of the Greek church, the Nestorian church, and the
Roman Catholic communion; and, it is believed, of
all the missionary churches throughout the world.
The practical supporters of slavery in the Christian
church are found only in the churches in the Southern States of this Union; and can it be believed that
it is impossible for those churches to detach themselves
from the system, and to stand before the world on a
level with the other churches of the Redeemer?
Are they doomed to a hopeless condition on this
167 
THiE CHURCHi AND SLAVERY.
subject? Are they forever to feel the withering,
blighting, paralyzing, miserable effects of slavery?
The church will be free. The time will come
when in all this land every church shall be wholly
and forever detached from all connrdction with slavery.
Nothing can be more certain than this.  The spirit
of the age demands it; the religion which is professed in this land will ultimately secure it; the spirit
of our civil institutions will make this certain in
the church; the onward progress of liberty among
the nations will compel the churches, if they will save
the world from infidelity, to detach themselves altogether from slavery. Nothing can be more certain
than that the period will arrive when in all this land
there shall not be one church which will retain any
connection with slavery; when there will not be found
one minister of the gospel to defend the system, to
apologize for it, or to maintain that it is on the same
level as the relation of parent and child, husband and
wife, guardian and ward. No man can believe that
the fair application of the principles of the gospel of
Christ would perpetuate the system. In fact, even
those who now apologize for it, and who maintain
that the system is not inconsistent with the Bible, in
general admit most freely that the full influence of
Christianity would remove it; and they only ask
us to allow them to make such an application in
their own way, and not to precipitate by hasty action
what would most certainly be efifected by time and
by the slow but certain influence of the religion of
Christ.
168 
CONSEQUENCES OF A PROPER POSITION.    169
CHAPTER VIII.
THE CONSEQUENCES OF A PROPER POSITION BY THE
CHURCH AT LARGE ON THE SUBJECT OF SLAVERY.
SUPPOSING, then, that all the churches in this nation were wholly detached from slavery, the following consequences would follow:  1. The system itself could not long be sustained.
There is not vital energy enough in the system to
maintain itself in this age of the world if it received
no countenance from the Christian church, and if
that church were arrayed against it. There is no
organized system of evil which could maintain a
permanent position in this land if the whole church
were arrayed against it, and if all the moral power
of the church were employed to discountenance
and remove it. If each of the great denominations
of Christians in the land should first detach itself
wholly from the system, and should thus bring the
power of its own examnple to bear upon it, and if,
in a proper way, the power of the church, through
the pulpit, the press, and the private sentiments and
lives of its members, were brought to bear upon it,
no one can believe that the system would long exist.
It is thus in the power of the church, if it would,
to secure, at no distant period, the entire abolition
of slavery in this land; and, having this power, it
must be held responsible for its exercise.  And if it 
THE CHURCH AND SLAVERY.
.be a fact that the church has the power, it is a most
humiliating and painful reflection that that power is
not exercised, and that this monstrous system can
look for its support in any way to the church of God.
2. If the church were detached wholly firom
slavery, it could engage consistently in the work of
spreading the gospel around the globe. It is difficult now to make it appear consistent for a church
that aids and abets slavery to engage seriously ill
thle work of missions.  It is not easy to make it
appear why the church should make war on caste in
India, or why it should show peculiar zeal to carry
the gospel to China, or why it should seek to convert the South Sea Islanders, when it sustains an
institution itself not less baneful in its influence than
any which exists in heathen lands.  And it is difficult to make it appear how this same gospel shall
commend  itself to the heathen abroad, when  it
shall come to be fully understood by them that the
churches which sliow such zeal for their conversion
lend their influence to sustain a system by which
three millions of human beings are held to be
'property;' are subject to all the conditions of property, and are deprived of all the rights and privileges which Christians in their efforts to spread the
gospel seek to impart to the people of other lands.
It would be easy for the people of other Christian
lands to reproach us for inconsistency in our zeal
to spread the gospel among the heathen;  and it
would not be easy to reply to the reproach. With
what consistency, it might be asked,. can a nation
engage in the work of missions to the heathen
which systematically and on principle holds three
170 
CONSEQUENCES OF A PROPER POSITION.
millions of human beings in slavery?  What is the
kind of religion which such a people would seek to
introduce among the heathen and to substitute for
the forms of superstition and idolatry which prevail
there? Would they seek to propagate a system of
religion which maintains that it is right for the
powerful to subjugate the weak?-which teaches that
those for whom Christ died may be bought, and sold,
and tasked, as beasts?-which deprives a large portion of the population of the country where it prevails
of all right to the avails of their own labour, and consigns them to hopeless bondage? And what would
be the advantage of substituting a religion where
such views and purposes are avowed, for those systems which now actually prevail in heathen lands?
Hoow much better is the condition of the African
slave in the United States than the condition of the
inhabitants of China, or India, or Arabia, or Armnenia, or Turkey?  What advantage would there
be in introducing into those lands a system of religion which would mnake it certain that a large part
of those who should dwell there would be consigned
to hopeless bondage?-where, to keep down the innate love of freedom and the aspirations for liberty,
all the sanctions of the new religion would be required, and where it would be held and taught that
one portion of mankind  is to  be regarded  as
'chattels' and as'property,' and to be degraded
and debased by slavery forever?  Even the heathen
could see that it violates the fundamental principles of their own nature to attempt to spread a
religion which proclaims such a doctrine.  There is
a teaching of their own nature,-of the Author of
171 
THE CHURCH AND SLAVERY.
their being,-degraded as they are, which will proclaim to them that such a religion cannot be from
heaven; and, could the matter be fairly proposed to
them, they would not hesitate long between retaining thleir present systems, debasing as they are, and
receiving one which would make debasemnent, ignorance, and degradation perpetual.
And who of those who have gone from this
country as missionaries to the heathen would dare
on heathen soil to advocate the views of the friends
of slavery, or to maintain that the system of oppression and wrong which exists here would be
made perpetual by religion, and that the religion
which they have come to propagate would doom one
portion of the population of every land to hopeless
bondage?  Not thus inconsistent are men when
they go to preach the gospel among the heathen;
and among all the missionaries of the gospel in
pagan lands there are probably none who are not
enemies of slavery; none who would dare to inculcate there the doctrines so often avowed in our own
land,-that slavery is a'patriarchal' institution, that
the New Testament is not unfavourable to it, that it
is not inconsistent with the spirit of the gospel of
Christ, and that it is to be diffused and perpetuated
as a relation of substantially the same kind as that
of husband and wife, parent and child, guardian and
ward.  Soon, very soon, and justly too, would such
apostles be given to understand, in every heathen
land to which they might choose to go, that their
services would not be needed there, and that their
teachings would not be appreciated there. Whatever might be the evils of their own systems, they
172 
CONSEQUENCES OF A PROPER POSITION.    173
would say that a religion like this could not be fi-om
God.
3. The detaching of the church from slavery
would remove one of the chief hinderances which
now prevent the spread of the gospel in the world.
I suppose that no one can be so blinded as not to
perceive-and I would hope that there are few so
uncandid as not to admit-that slavery in our country
presents many very serious obstacles to the propagation of the gospel; in other words, that it is much
more easy to propagate the gospel amid free institutions than it is where a large portion of the population
is held in helpless bondage,-their time, their skill, the
avails of their labour, and even their persons, being
wholly the'property' of others,-and where the other
portion sustains the relation of masters or owners,
with all the acknowledged bad influence on industry,
economy, and general manner of living, resulting
from that relation.  No one could maintain that, under
any circumstances, the institution of slavery was a
desirable one to aid in the propagation of the gospel,
or that it furnished any facilities for the reception of
the gospel by a slave himself; and as little could it be
maintained that the natural effect of the system on the
master would be favourable on his part to the reception of the gospel of Christ. No one could be so mad
as to suppose that the laws in respect to slavery in
this country furnish any special facilities for the propagation of the gospel among slaves, unless he were
prepared to maintain that the laws of the Roman empire were specially favourable to the spread of Christianity; and no one can suppose that the effect of that
system of laws, and of the institutions existing under 
THE CHURCH AND SLAVERY.
them, is favourablle to the reception of the gospel
by the masters or owners of slaves, unless he is prepared to maintain that the worst edicts of despotism
in the Roman empire had some magic power in disposing the hearts of those who enacted them to embrace a religion of purity, justice, and peace. No
one could maintain that, in order to the rapid and
certain spread of the gospel in the world, it would be
desirable to anticipate its march among the nations by
the establishment of just such a system of slavery as
exists in the slave States of the Union, and to put the
mninds of men in heathen lands in the same position
absolutely and relatively which exists in the case of
American masters and African slaves. If ally one
were to maintain this, it would be difficult to see
on what basis an argument could be conducted on
the subject, or how there could be any admitted
principles in common which would lead to a certain
conclusion.
As little would it be maintained, I apprehend,
that the religion which actually exists in the mind
either of the master or the slave, so far as it can in
any way be traced to slavery, or so far as it is modified by slavery, is the most desirable kind of religion, or is the best type of Christianity in the
world. There are owners of slaves who are Christians.  No one can reasonably doubt this; no one
need be tempted by any rational views of the influence of slavery to deny it. But it would be weakness
and folly to maintain that their piety is in any sense
the effect of slave-holding, or that the relation is not
an unfavourable one to the propagation of the gospel,
or that the feelings naturally produced by slavery on
174 
CONSEQUENCES OF A PROPER POSITION.
the master himself and on his family are unpropitious to the spread of Christianity.  The master
is pious not as the result of the system, but in spite
of it; and hlie maintains the ascendency of piety
in hlis own bosom not by any natural influence of
slavery in engendering and cultivating religious principles, but amid many difficulties which spring out
of the system, and which tend to mar his religion.
It is not desirable for a Christian, any more than it
is for any other man, to be intrusted with the irresponsible power of a slave-holder; for his family, it
is not desirable that they should be trained up
under the influence of the  passions and habits
which the system of slavery engenders.   Multitudes of pious parents feel that, in respect to the
influences of religion, it is not desirable to train
up their children amidst the institutions of slavery;
and not a few, on this account, seek a home where
slavery is unknown,-at the North. Multitudes of
Christians feel that they as Christians would breathe
more freely, and could more easily maintain the life
of religion in the soul, if it were not for the constant bad influence on their own hearts resulting
from the system of slavery.
4. The advantage which would result in spreading the gospel through the world if the church
were wholly detached from slavery may be seen
from another point of view.   One of its regular
and unavoidable effects, wherever it exists, is to
prevent any great efforts for diffusing the gospel
either there or elsewhere.  The labouring part of
the population, which is made up of slaves, can contribute nothing to the cause of benevolence; for they
175 
THE CHURCH AND SLAVERY.
own nothing, -not even themselves or their children;
and little or nothing of the avails of their labour can
be contributed to the cause by their masters; for it is
all needed to support their owners, and the families
of their owners, who do not labour. What is the
amount of money which is annually raised in the
churches of this land where slavery exists for the purposes of Christian benevolence? What proportion of
the funds for the spread of the gospel in pagan lands,
-for the preaching of the gospel in the destitute
parts of our own country,-for the circulation of the
Bible,-for a religious literature,-comes from the
slave-holding States of this nation? What proportion
of the missionaries now in heathen lands have gone
fromnt the slave States? As compared, for instance,
with Christians in the free States, what are Christians
in the slave States doing for the spread of the
gospel in their land or in other lands?  What does
South Carolina do as compared with Massachusetts?
What does Virginia do as compared with New York?
And yet, so far as can be seen, the sole reason why
they are not doing as much in this great cause is to
be traced to slavery. Have they not a climate as
genial, and a soil as fertile, as the dwellers in the
North?  HIave they not  natural  advantages  for
commerce and manufactures equal to the North?
Is the climate of South Carolina more severe and
stern than that of Massachusetts, or is the soil
naturally more forbidding and repellant? Is Virginia sterile and barren by nature, or has it been
made so by slavery? Are Pennsylvania and New
York more fertile by nature, or have they been
made more productive by the labours of freemen?
176' 
CONSEQUENCES OF A PROPER POSITION.   177
Is the fact that constant streams of beneficence flow
out to bless the world  from  the New Englaind
States, and from New York, owing to the Northern
soil? And is the fact to be traced to difference of
climate or soil that, as our population rolls on toward
the Western ocean, these streams of benevolence
break out in the wilderness as a Northern population
spreads over them, in Ohio, Indiana, Illinois, Iowa,
and that all is still comparatively a desert and a
waste where a Southern population diffuses itself
over Alabama, and Arkansas, and Texas? It is
Owing to other causes. And the sole and sufficient
reason of all this difference is, that the one portion
is blessed with a freedom which accords with the
gospel and which tends to develop the gospel in the
soul of man, and that the other is cursed with a system of slavery which is a violation of every principle
of the gospel and which tends to dry up every
fountain of benevolence in the human soul. The
one makes a country rich, and prompts to the right
use of riches; the other makes a country poor, and
at the same time puts it out of its power to do what
a free population may do, and adds this further curse
that it makes the population indifferent to it.
5. The effect of detaching the churches from
all connection with slavery would be further seen
in respect to the religion of the slaves themselves.
No one need deny that there are slaves, perhaps
in large numbers, who are Christians. No one
need deny that there are many who are now Christians who would not have been if it had been their
lot to remain in Africa, or if their ancestors had not
been removed, even amid so much that was cruel 
THiE CHURCH AND SLAVERY.
and wrong, from their native land, and doomed to
servitude. No one need deny that there are slaves
who are, in all respects, eminent examples of the
power of true religion in transforming the heart,
enlightening the mind, enabling its possessor to
bear trials with patience and resignation; and of
its power in making them faithful in the relation
which they actually sustain in life. But, while this
is admitted, still, such questions as these are to be
asked -Is such religion to be regarded as in any
manner the consequence or the legitimate fruit of
slavery? Is this the general type of the religion
of slaves?  Is the system such as is adapted to produce and foster this kind of religion?  If it is, then
should not we all regret that oter lot is not that
of slavery, and that outtr children are not nurtured
under its benevolent arrangements?
Concediilng, however, all that I have now conceded
in regard to the fact that there are slaves who are
truly and eminently pious, and who in their very
humble condition furnish an examiple which ought
not to be lost on their masters, yet the following
things will be admitted to be true by all who know
any thing of the religion of slaves.
((a) The system is uwfavoruable to religion.  It has
no provisions that are adapted to promote religion;
it has none of which Christianity can avail itself in
propagating itself in the world. The whole system is
an obstruction-a hinderance-to the progress of the
gospel.  Slaves, accordiing to the system, are not their
own; their time is not their own; the avails of their
labour are not their own; their wives and clhildren
are not their own; their SLabbatlis are not their own;
178 
CONSEQUENCES OF A PROPER POSITION.
their bodies are not their own; their souls, so far as
they can be made to subserve the interests of their
masters, are not their own.  They are dependent on
others for leave to assemble together for the worship
of God; for time to worship God in their own' ca bins;' for the kind of religious teachers, if any, which
they may have; for even the use of the Sabbath as a
day of rest and devotion.  The system in this land
contemplates, by a provision which all must admit
to be necessary if slavery is to be perpetuated, that
slaves shall vot be taught to read, and that it shall be
regarded in law and in fact as an act of felony for
any one, unless it be their masters, to teach them to
read the word of God.  Their religion, therefore, is
to be a religion of restraint and dictation, a religion
without the Bible,-a religion in fetters and chains.
I-ow can the free and true spirit of Christianity be
developed in such circumstances?
(b) Though there may be true religion among
slaves, yet, from the nature of the case and as a
matter of fact, it must be a very imperfect development of the nature and power of true religion.  It
cannot be based on intelligence, when the reading
of the Bible is prohibited; and it must be, to a great
extent, a religion not of principle, but of feeling.
There may be fervour, warmth, ardour; there may
be excitement and noise; but all the accounts of the
actual religion of slaves agree with what from theory
"ve should infer must be the case:-that their religionr, though it may be sincere and simple, is of the
humblest order. The general impression of those
best acquainted with it, as well as the testimony of
travellers, goes to establish the fact which must be in
179 
THE CHURCH AND SLAVERY.
ferred from the nature of the case, that, while there
are many professors of religion among slaves, there
is very little true piety; that many of them are
strangers to it altogether; and that in the cases where
it does exist it is of the very humblest order. Hiow
can it be otherwise?
(c) In the nature of the case, also, their religion
will be connected with a very low sense of the obligations of morality.  As a general thing, can any
reliance be placed on the virtue, the truth, the
honesty, the fidelity, even of professedly Christian
slaves? Is there, in fact, any such reliance reposed
in them? There may be honourable exceptions;
but they are exceptions.  The whole arrangements
in slave-hiolding communities proceed on the supposition that no reliance can be placed. on the
honesty, the faithfulness, the truth, even of the
members of the churches who are slaves. Their
testimony is not admitted in courts of justice; no
confidence is placed in them that they will be faithful to their daily task without the presence of a
master or an overseer; every thing in a house and
around a house is placed under lock and key; every
precaution is taken to guard them from escaping;
and there is a constant fear expressed that even the
best of their slaves may be excited to murder their
masters. They are systematically, and on principle,
prohibited from learning to read,* and, even when
* "All meetings or assemblages of slaves, or free negroes or mulattoes mixing or associating with such slaves at any such meetinghouse, or any other place, in the night, or at any school or schools for
teaching them reading or writing either in the day or night, under what
180 
CONSEQUENCES OF A PROPER POSITION.    181
this provision is disregarded and they are taught to
read, the most vigilant care is supposed to be necessary to prevent their becoming acquainted with
those writings which acquaint men with their rights,
and which tend to elevate them in the scale of moral
being. Even among Christian slaves, the masters
would not dare to allow the ordinary books on
Christian morals to be circulated among them.
Further: in the very condition of the slave, even
under any influence of religion that can be brought
to bear upon him, there is every possible inducemnent
to dishonesty, falsehood, deception, and degradation
in every form in morals. The slave, in spite of any
views of religion which he has, steals: that is, steals
in the sense which the master puts on his act, but
not in his own view of the matter; for his master
has defrauded him of his personal liberty and of the
avails of his own labour, and why should he not take
back for his own comfort a part at least of that
which has by force and violence been taken fromnt
him?  But what is such a religion worth?  How
little does it approach the view which we ought to
take of the fair influence of Christianity! How
little is there in the religion of slaves to commend
Christianity as a religion of purity, truth, and virtue!
What idea would men obtain of Christianity if they
were to learn it from the moral conduct of slaves?
Hiow can Christianity ever be so developed to show
what it is, and what it is designed to be, under such
a system as that of American slavery?
ever pretext, shall be deemed and considered an unlawful assembly."
-1 Rev. Code of Virginia, 434, 435.
M 
THIE CIIURCH AND SLAVERY.
(d) There is nothing that can be introduced into
the system that will serve to correct and remove
these evils, and elevate the Christian slave to what a
Christian should be. To him is assigned a very
humble place in the house of God, even under the
best circumstances; he has no control over his ownl
time; he is not a master in his own family; hlie is
held as the absolute property of another; and he
can devote neither his skill, nor his influence, nor
his time, nor the avails of his labour? in any proper
sense, to the promotion of the cause of religion; for
all of these are the property of his master.
(e) As a matter of fact, these three millions of
slaves, even if they were all Christians, could do
nothing for the diffusion of Christianity in the
world.  They are the labourers of the South,-those
on whom the South depends for its wealth.  They
constitute one-third of the whole population, and, in
the theory of slavery, they labour to support the
other portion of the population.  Yet what do they
do, what can they do,-what could they do if they
were all Christians,- in spreading the gospel of
Christ?  Not one of them  could go to heathen
lands to preach the gospel; not one of them, on
principle, has one cent that hlie can call his own, to
give in order to send a tract, a missionary, or a Bible, to heathen lands.  Now, take the same number
of labourers at the North, and compare the influence
which they may have, and do have, in spreading the
gospel.  As a matter of fact, no small part of the
preachers of thie gospel come from that portion of
the population; no small part of all the missionaries
of the world are raised up from among that class;
182 
CONSEQUENCES OF A PROPER POSITION.    183
no small part of all the contributions to the Tract Society, the Bible Society, the Sunday-school cause, and
the missionary cause, come from that class of men
at the North.  The portion of the community which
in the aggregate does most for the support of those
institutions are the labourers of the North,-the men
who are doing substantially the work of the slaves
of the South in respect to productive industry;
while not one farthing, so far as is known, ever
came into the treasury of a tract society, a Bible society, a Sunday-school society, or a missionary society, from all the three miltions of slaves at the South,AND NEVER WILL. Is there nothing in this to hinder
the progress of the gospel?  What ou ht not the labouring population of the whole Southern portion
of this Christian land to contribute for the spread of
religion in the world?
From such considerations as these, I infer that
the existence of slavery presents one of the most
formidable obstacles to the extension of pure Christianity in our land; I infer that its removal would
at once facilitate, to an extent which no man can
estimate, the conversion of the world to the Saviour.
6. If slavery were removed from the church, one
of the most plausible arguments in favour of infidelity would be taken away.  I have already referred to the fact that slavery exists in the church,
and that it is defended by the ministers of the
gospel as a'patriarchal' institution, and as not
contrary  to the spirit of  the New  Testament.
These facts constitute oie of the arguments against
Christianity on which the rejecters of the Bible rely.
I have already endeavoured to show that if a professed 
THE CHURCHI AND SLAVERY.
revelation did countenance slavery as a desirable institution, and place it on the same level with the relation of husband and wife, parent and child, guardian
and ward, it would be impossible to show that it
could be a revelation from heaven. It would so
impinge on great principles of our nature; so contradict the essential laws of our being, and be so
at war with all our notions of the rights and the
dignity of man and the suggestions of humanity,
that it would be impossible to commend it to the
mass of men as a communication from God. This
would be rendered more and more certain as the
world makes progress in civilization and freedom,
and as the institutions of philanthropy become
more and more established.  No pretended revelation could secure a permanent hold on the faith
of mankind which should declare polygamy lawful
and proper; none that would encourage war; none
that would defend the doctrine that there are different original races of men; none that could be fairly
employed in defence of duelling, piracy, or freebooting. A revelation, to secure the faith of mankind, must be in all respects abreast of what the race
will ever come up to in science, in liberal arts, in
the arrangements that tend to promote the welfare of mankind, and in just notions of liberty
and of the rights of man. It must do more than
this. It must be in advance of the ordinary progress of society in these things; and the moment
it could be proved that society, in any of these
respects, is in advance of the pretended revelation,
or that it would check and restrain the race in its
onward progress, that moment  the faith of men
184 
CONSEQUENCES OF A PROPER POSITION.
would begin to falter in regard to the pretended
revelation; that moment it would lose its hold
never to be regained.
Such I believe to be the case in regard to slavery.
The world is taking its position in respect to the
rights of man. There is no principle that is better
established in English law than that pronounced
by Lord Mansfield,-that the air of England'is too
pure for a slave, and every man is free who breathes
it.' There is no one principle that is becoming
more firmly rooted in the conviction of mankind
than that slavery is contrary to the law of nature;
that it is a violation of the inalienable rights of a
human being; that there cannot be property in man
in the sense in which there is in a horse or an acre
of ground; that man cannot be deprived of liberty
except for crime, and then only in due course of
law; that a human being cannot be bought and
sold as an article (f merchandise may be; that
every one has a right to the avails of his own labour;
and that the relations of husband and wife, and
parent and child, are too important and too holy
to make them liable ever to be severed to promote
the pecuniary advantage or to minister to the indolence of others. Among Christians the conviction
is becoming more and more rooted in the understanding and the heart that no institution or arrangement in society can be right which refuses instruction to any human being, and that any system
is and must be wrong which makes it necessary for
the support of the system to withhold the Bible from
any one for whom the Redeemer died.
From these positions the world is never to go
185 
THE CHURCH AND SLAVERY.
back.  Whatever changes in society may occur,
these points are fixed.  No changes in human belief
are in the direction of a retrograde course on these
points; all future changes will tend more and more
to rivet these convictions on the hearts of men.
Advocates for slavery, and apologists for slavery,
in the church and out of it, may assume it as certain
that these are to be regarded as permanent doctrines
in the faith of mankind, and that these doctrines
will ultimately pervade thie globe. England will
never go back from the opinion expressed by Lord
Mansfield; and the' common law' of the world will
not be so changed as to declare that slavery is con sistent with the laws of nature and the fundamental
doctrines of the rights of man. "It is repugnant to
reason and the principles of natural law that such a
state should subsist anywhere."*
With equal certainty, the advocates of slavery,
and the apologists for slavery, may lay it down as
a fixed principle that no book pretending to be a
revelation from God can maintain its hold on the
faith of men wivhich is not, by fair interpretation,
understood to maintain these doctrines, or which
can be shown to advocate slavery.  It is an objec tion strongly urged by Mr. Newman  (Phases of
Faith) against the Bible that it does defend slavery:
perhaps the only instance in which this has been
alleged by any objector against the truth of Revela tion from Celsus to the present time. The fact that
he has urged it shows that infidels would be glad to
avail themselves of this as a weapon against revealed
*- 1 Blackstone, 423.
186 
CONSEQUENCES OF A PROPER POSITION.
religion if they could; the manner in which he
has done it is such that it would be impossible to
remove the objection if the Bible in fact sustained
slavew; while, at the same time, the fact that the
objection has not been insisted on before by infidels
may be referred to as an incidental proof that the
Bible is not in favour of slavery.  It is obvious,
however, that all those ministers of religion who
maintain that slavery is an institution sanctioned by
the Bible become, in this respect, helpers and allies
of such men as Mr. Newman, and put an argument
into the hands of infidels which it would not be
possible to refute, and no stronger argument against
the divine origin of the Bible could be urged. The
world, in its advanced periods,-in the position to
which it is tending,-would not receive any book as
a revelation from God which could be fairly appealed
to sustain American slavery.  That fact, if it were
a fact, would neutralize every argument in favour
of the book; for it would be alleged, and in a manner to which no reply could be made, that men may
be mistaken in regard to the external evidences of
a professed revelation from God, but that they cannot be mistaken ultimately in regard to the deepseated principles of justice, equity, and 4uumanity,
which the Author of our being has implanted in
the human soul. Of one thing, therefore, the Christian church may be assured:-that mankind will not
iltimnately receive, as a revelation from God, any
book which, by a fair interpretation, sustains the
institution of slavery.  Every man who asserts that
that is a fair interpretation of the Bible does just so
much to make infidels; every one who maintains
187 
THE CHURCH AND SLAi''IRY.
that position puts a weapon into the hand of infidelity which can never be wrested from it. We
cannot answer the argument for infidelity drawn
from this source, if we admit that slavery is authorized by the Bible, any more than we could
answer the argument if the Bible, by a fair interpretation, justified polygamy, theft, highway robbery, or piracy.
But let slavery be removed from the church, and
let the voice of the church with one accord be lifted
up in favour of freedom; let the church be wholly
detached from the institution, and lot there be
adopted by all its ministers and members an interpretation of the Bible-as I believe there may be
and ought to be-that shall be in accordance with
the deep-seated principles of our nature in favour of
freedom, and with our own aspirations for liberty,
and with the sentiments of the world in its c ward
progress in regard to human rights, and not only
would a very material objection against the Bible
be taken away,-and one which would be fatal if it
were well founded,-but the establishment o   very
strong argument in favour of the Bible as   evelation from God would be the direct result of such a
position.   For then it might be urged that the
Bible not only appeals to great principles of our
nature as God has made us, but it might be asked,
in a manner to which no infidel could reply, how it
happened that the Bible, in this respect, was so far
in advance of the age in which it was written.
Hiow came sentiments to be incorporated in a book
penned in Judea, so entirely in accordance witlt
what would ultimately be the views of the most
188 
CONSEQUE'CES OF A PROPER POSITION.
enlightened and civilized portions of the world, and
so far in advance of the prevailing sentiments of
the age in which it was written? How came it to
utter such sentiments in favour of human freedom
and the rights of all men at a time when the universal voice of the world was in favour of slavery?
How can this fact be better accounted for-how can
it be accounted for at all-except on the supposition
that the writers of the New Testament were taught
from on high, and were led by a Spirit superior to
their own, to utter sentiments directly the reverse
of the preyvailing opinions of their own age, but in
entire acco6'rdance with what would become ultimately
the sentiments of the world and enter at last into the
laws ofalItcivilized nations? "I defy any man," says
the author of the'Eclipse of Faith,'* "to discover, in
any Fe or in any nation, any considerable body of
men w,ho breathed a word of disapprobation of slavery a. such till Christianity came into the world; nor
then  except among those nations that have been
brouf it into contact with it. The apathy of all the
natic."'of antiquity, and all nations not Christian at
the pi-sent day,-the utter unconsciousness of the
best moralists of antiquity of there being any harm
in slavery,-confirms the conclusion that the origination of right sentiment on this subject has been
the work of Christianity. Nothing really avails
against this gigantic evil except the influences that
have abolished both the slave-trade and slavery
among ourselves; that is, a deep impression that
slavery is utterly opposed, if not to the letter, yet
* Defence of the " Eclipse of Faith," p. 168.
189 
THE CHURCH AND SLAVERY.
to the entire spirit, of Christianity, and that it and
the gospel cannot coexist in perpetuity. It may
last long, for human cupidity is not more easily
subdued than slavery; but where Christianity
enters the fray is sure to begin, and will never
terminate but with the extilnction of slavery itself."
At the very time when the noble sentiments which
occur in the New Testament in favour of the
equality of man and the claims of humanity and
human rights were uttered by the apostles and disciples of the Saviour,-sentiments universally admitted to be opposed to slavery and to be such as
would, if fairly applied, bring slavery everywhere
to an end, except by the few Christian ministers
and members of the churches who endeavour to
defend the institution from the Bible, and who aim
to place the relation on the same basis as that
of husband and wife and guardian and ward, and
by a few infidels (if there should be found enough
in addition to Mr. Newman to justify the use of
the word'few,' as applied to them) who have urged
it as an objection to the Bible that it sanctions
slavery,-the following facts show what was  then
the current opinion on the subject in the most
enlightened nations of the world:-"The custom
of exposing old, useless, or sick slaves in an island
of the Tiber, there to starve, seems to have been
pretty common at Rome; and whoever recovered,
after having been so exposed, had his liberty given
him by an edict of the Emperor Claudius, in which
it was likewise forbidden to kill any slave merely
for old age or sickness.   It was  the professed
maxim of the elder Cato to sell his superannuated
1-90 
CONSEQUENCES OF A PROPER POSITION.
slaves at any price rather thlan maintain what he
esteemed a useless burden.
"The eryastula, or dungeons, where  slaves in
chains were forced to work, were very common all
over Italy. Columella advises that they be always
built under ground, and recommends it as the duty
of a careful overseer to call over every day the
names of these slaves, like the mustering of a regiment or ship's company, in order to know presently
when any of thema had deserted.
"Nothing [was] so common in all trials, even of
civil cases, as to call for the evidence of slaves,
which was always extorted by the most exquisite
torments.   beimosthenes says that, when  it was
possible to produce for the same fact either freemen or slaves as witnesses, the judge always preferred the torturing of slaves as a more certain
evidence."*
"The master had the entire right of property in
the slave, and could do just as he pleased with his
person and life, his person and his earning,s.  In
regard to the power of life and death, it was contended, the master could use the slave for any purpose that suited his own pleasure.  He could punish
him, put him to pain and torture, and-free from
all obligation to give account of his own actionscould put him to death in any way that pleased
him."t
Slaves were liable to every kind of torture; and
cruel masters sometimes kept on their estates tor
* Hllume's Essays, Part II. Essay 11.
t Prof. W. A. Becker's Biblio. Sac., vol. ii. p. 571.
191 
THIE CoHURCI AND SLAVERY.
mentors by profession, for the purpose of punishing
their slaves.  Burying alive was sometimes resorted
to; and crucifixion was frequently made the fate of
a slave for trifling misconduct, or from mere caprice.
They were slain as food for fishes; and the question often arose, whether, in a storm, a man should
sacrifice a horse or a less valuable slave.*
It is for the infidel to show, when these were the
prevailing views and sentiments on the subject of
slavery throughout the world,-when in all the writings of ancient sages and moralists no other views are
expressed,-when with the severest moralists of ancient times there is no denunciation of the system,when there was nothing in the principles which they
inculcated that would tend to subvert the institution
of slavery or lead to emancipation,-how it happened
that fishermen from Judea, uneducated men, gave
utterance to the noble sentiments in the New Testament, and laid down principles utterly opposed to
slavery, and that would, in their fair application,
emancipate every slave on the face of the earth.
Of this fact it is right that the friends of the Bible
should be able to avail themselves; but of this
fact they cannot avail themselves if it be maintained that the Bible is favourable to slavery, or if
slavery is countenanced and sustained in the Christian
church. This one thing is as certain as any thing can
be:-that there are large-increasingly large-classes
of mnen who never can be convinced that a book is
a revelation from God which abets and upholds
slavery, or which can be used as a defence of
* Wayland's Letters on Slavery, pp. 86, 87.
192 
CONSEQUENCES OF A PROPER POSITION.
slavery as it exists in our land. We must either
give up the point that the New Testament defends
slavery, or we must give up a very large-and an increasingly large-portion of the people of this land to
infidelity; for they neither can, nor will, nor ought
to be convinced that a book that sanctions slavery
is from God. I believe that this must and should
be so; and that there are great principles in our
nature, as God has made us, which can never be
set aside by any authority of a pretended revelation; and that if a book professing to be a revelation from God by any fair interpretation defended
slavery, or placed it on the same basis as the relation of husband and wife, parent and child, guardian and ward, such a book neither ought to be, nor
could be, received by mankind as a divine revelation.
Hence it seems to me to be so important that the
church should assume a just position on this subject,
by detaching itself wholly from slavery, just as it detaches itself from piracy, intemperance, theft, licentiousness, and duelling. Let these things be or be
not defended by the world; let them be or be not upheld by men who make no pretensions to religion;
let the people of the world outside of the church
judge of them as they please; but from each and all
forms of oppression, and wrong, and cruelty, and
fraud, let the church stand aloof, bearing a solemn
testimony to mankind in regard to the evil of these
things.  On these points, and on all points of wrong,
let the church place itself where it shall not be possible to mistake its position; where its example can
never be plead in justification of these things; and
193 
THE CHURCH AND SLAVERY.
where the infidel can never allege, in support of his
own views, that the church of God, professing a belief
in an inspired book, places itself in a position where
the doctrines which it holds, and the senltiments which
it aims to propagate, impinge on great principles of
human nature, and make it impossible, if they are
the fair teachings of that book, to receive it as a
revelation from God.
It is impossible not to reflect on the noble position which the Christian church would occupy if the
sentiments which have been advocated in this essay
should become the practical sentiments of the church
at large. Should such views prevail, what an
example would it furnish to the world at large!
Then the authority of the church could no  more
be urged in favour of a system which practically annuls the obligation of the mnarriage-vow,
dissolves or ignores the authority of parents over
their children, withholds from them  the word of
God, robs them of the avails of their labour, and
subjects them to cruelties and wrongs for which by
law they have no redress and of which they may
not even complain. Then the attack on Christianity
as upholding such a system would cease, and it could
no more be alleged with any show of plausibility that
the Bible justifies oppression and wrong. Then the
infidel abolitionist could no more upbraid the church
for maintaining sentiments which violate all the great
and generous principles of our nature; and then he
could no longer present himnself-as he may do now,
and actually does now- as holding sentiments and
maintaining doctrines more in accordance with the
great principles of humanity-more in accordance
194 
CONSEQUENCES OF A PROPER POSITION.
with what God has enstamped on man's heart-than
are held by those who profess to receive the Bible as
a revelation from God:-giving to infidelity, under
the form of abolitionism, the advantage of being more
in conformity with the laws of our being, and therefore with the laws of God, than the teachings of the
Bible. Then the enemies of our country could no
more revile the church for upholding a system which
is becoming more and more offensive to mankind;
for defending, in a land that is the boasted asylum
of liberty, a system of oppression which is now without a parallel in the worst forms of government in
the despotic systems of the Old World; and then the
churches abroad would no more have occasion to remonstrate with the churches at home for contributing
to uphold a system that violates all their notions of
the gospel.  Then the church of God would present
an unbroken front in opposing a system which deprives three millions of human beings of every
right with which their Creator has endowed them;
effaces from those made in the image of God, as far
as it can be done, every trace of that image; and
treats as articles of barter and sale, trade and traffic,
— as chattels and things,-those for whom the RPedeemer shed his precious blood.  God grant, in his
infinite mnercy, that the time may speedily come when
some chief-justice shall utter, on the bench of the
highest tribunal in the land, the noble sentiment of
Mansfield:-' The air of Ameriea is too pure for a
slave, and every man is free who breathes it;' and
God grant, as preliminary to that, and as placing the
church on the ground which at such a period it
ought to occupy, that it may soon become a fact
195 
THE CHURCH AND SLAVERY.
known to all men that among the ministers of religion in this land not one can be found who will
be an apologist or an advocate for slavery; that
from no ecclesiastical body shall an influence go
forth to extend or perpetuate the system; that
among all the ministers and members of the churches
not one shall hold a fellow-man in bondage; and
that no infidel, looking on this system of oppression, cruelty, and wrong, shall be able to say, on the
authority of any minister of religion, any member
of a Christian church, any expositor of the Bible,
or any editor of a religious paper, that this system
is sustained by what professes to be a revelation
from God!
PHILADELPHIA, October, 1856.
THE END.
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persons I experiences of the author, as to be deeply affecting in their earnestness and adaptedness." — 1V. Y Evangelist.
SCRIPTURAL VIEWS OF SLAVERY.
An  Inquiry  into  the  Scriptural  Views  of Slavery.    By  Rev.  ALBERT
BARNES.   1 vol. 12mo.   Cloth...........           $1.00
CONTENTS:-Introduction.  Chap. 1.-Reasons why the Appeal on the Subject of Slavery
should be made to the Bible.  Chap. 2.-What Constitutes Slavery? Chap. 3.-Slavery in
the Time of the Patriarchs.  Chap. 4.-Slavery in Egypt.  Chap. 5.-The Mosaic Institu  tions in relation to Servitude. Chap. 6.-fHebrew Servitude in the time of the Prophets.
Chap. 7.-The relation of Christianity to Slavery.
"A calm, patient, reverential, and candid investigation of the teaching of Scripture on
the subject of slavery."-Reliygious Herald.
"A dispassionate and thorough treatise upon the Scriptural Views of Slavery."-Independent.
PRACTICAL SERMONS:
Designed  for Vacant  Congregations  and  Families.    By  Rev.   ALBERT
BARNES. 1 vol. 12mo. Cloth,..... $1.00
CONTENTS:-The Freeness of the Gospel-The Love of God in the Gift of a Saviour-Why will
ye die?-The Deceitfulness of the HIleart-Indecision in Religion-The Reason why men are
not Christians-The Misery of forsaking God-God is worthy of Confidence-Repentance  Salvation Easy-The Principles upon which a Profession of Religion should be made (2
sermons)-Enemies of the Cross of Christ (3 sermons)-The Rule of Christianity in regard
to Conformity to the World-The Blessings of a Benignant Spirit-Secret Prayer-The Sab  bath-Secret FaultsPreparation to meet God-The Burden of Dumah-The Harvest Past.
"Ministers of the Gospel may derive many valuable suggestions from this book to aid
them in their preparations for the pulpit; and Christians generally will find that a prayerful perusal of them is adapted to inform the j udgment, and to improve the heart."-hris
tian Visiter. 
Pital it   &                                          —'lTlLAN'%: l'UBl.I.   iTt)NS.
THE GOSPELS: WITH MORAL REFLECTIONS ON EACH
VERSE.
By PASQU-IE.R QUESNEL.  With an Introductory Essay, by the Rev. DANIEL
WILSON, A. M., Vicar of Islington, [now Bishop of Calcutta.]  Care     fully revised by the Rev. HENRY A. BOARDMAN, D. D.  Printed with
bold type, on beautifully tinted and sized paper. 2 vols. 8vo. $4.
The following letters of commendation from eminent Clergymen, and brief extracts
selected from numerous notices of the religious and secular press, are submitted, by the
publishers, as evidence of the very high character of the work.
"We have no work of the same kind; we have nothing in practical divinity so sweet, so
spiritual, so interior as to the real life of grace-so rich, so copious, so original. We have
nothing that extols the grace of God, and abases and lowers man so entirely. We lessen
not the value of our various admirable comments on the New Testament; they have each
their particular excellencies. But none of them supersedes QUESNEL; none can supply that
thorough insight into the world, the evil of sin, the life of faith and prayer, which he possesses."-Bishop Wilson.
"A repository of original, striking, spiritual Meditations, the absence of which could be
supplied by no other work in our language."-Dr. Boardman.
(From the Right Rev. Alonzo Potter, D. D., Bishop of the Protestant Episcopal Churchfor
the Diocese of Pennsylvania.)
Philadelphia, Oct. 31, 1855.'
Messrs. Parry & McMillan,
Gentlemen-Quesnel's Reflections was an invaluable contribution to the sacred literature
of the world in its original form. In this edition, prepared under the auspices of such
names as Bishop Wilson and the Rev. Dr. Boardman, it will be still more useful for English
and Protestant readers. It occupied a large part of the life of one of the most illustrious
Jansenists of the 17th century; and to Ministers of the Gospel, and to private Christians
of every name, it must always be an inexhaustible mine of interest and instruction.
Your press could have rendered no better service to the public than by such an edition of
such a work.             I am, gentlemen, very truly, yours,
ALONZO POTTER.
(From Rev. William R. Williams, D. D., Pastor of Amity street Baptist Church, N. York.)
New York, 24th October, 1855.
Messrs. Parry & McMillan,
Gentlemen-I have for some years been almost daily in the use of Quesnel in the original
French. It is blemished there with some RPomanisms that are withdrawn in your revision.
Bengel excels it in nice discrimination, and a most pregnant, epigrammatic brevity. With
that exception, Quesnel seems to me to deserve rank at the head of practical, devout, and
spiritual expositions of the New Testament.  As revised, in your beautiful edition, its general circulation would, in the subscriber's judgment, be one of the richest boons that could
be conferred on the various Evangelical churches of our country.
I am, gentlemen, yours, very resp'y,
WILLIAMI 1R. WILLIAMS.
(PFrom the Rev. Mr. Wylie, Pastor of.irst Reformed Presbyterian Church, Philadelphia.)
Messrs. Parry & McMillan,
Gentlemen-I rejoice to find that you have given to the American public so handsome
an edition of Quesnel's Moral Reflections on the Gospels. There is a fulness, a freshness, a
sweetness in this work which make it delightful reading, and now that it has passed under
the revision of two such Editors as Bishop Wilson and Dr. Boardman, it may be considered
perfectly free from any tincture of Romanism. I regard it as a most valuable addition to a
library, and would commend it to the preacher, the Sabbath-school teacher, and the private
Christian, as a most profitable and agreeable companion, in the study of the Gospels. I
hope it may have such a circulation as will lead to the publication of his writings on
the other parts of the New Testament.           With great regard, truly yours,
T. W. J. WYLIE.
Philadelphia, Nov, 1855.
Messrs. Parry & M'Millan,
Gentlemen-You are very welcone to the use of my name as. recommending the valuable
and em-inently spiritual work of "Quesnel on the Gospels," which you have just published.
CHIAS. P  Mc!LVAINE.
(ieinnloasti, Nor. 27, 18t.-5.                      Bish, (If the P,fit. Ep. Ch. in 0,io. 
PARRY & M'MILLAN'S PUBLICATIONS.
(Frotn Rev. W. Adams, D. D., Pastor of Madison Suare Presbyterian Church.)
-New  Yorkc City, 6th Nov., 1855.
Mesrs Parxry &t Mlffl~lan,
Messrs. Parry & Mc'Iillan,.1.
Gentlemen-I rejoice in the republication of Quesnel on the Gos,e7s.  It is the life-labor
of a good and great man.  We owe more to the Jansenists than has been  acknowledged.
HIrs and there may remain in Pascal, Thomas a'Kempis and Quesnel, homislh notionsflies in the ointment-which are easily separated from the fragrant mass.  There is an  incommon richlness, pith, and quaintness in the Reflections of Quesnel, which will secure for
them that esteem they deserve, when  they are better known.  The excellent taste and
judg,]meint of the American Editor, are a pledge that every weed has been culled from this
garden of spices.         Very respectfully, your ()bt. Servt.,
W. ADAMS.
(From the Rev. Dr. Alexander, Pastor of the Fifth 4venue and Nineteeith st?reet Presbyterian
Church,.New York.)
New York, Oct. 24, 1855.
The work of Quesnel on the Gospels, is a series of Devotional Reflections, which has
commanded the suffrages of Protesiants.  As corrected, it is, in my  opinion, more full of
holy suggestion, esplecially for Ministers of the Word, than any similar writing; indeed, it
breathes the best spirit of Gerson. Pascal and Fenelon.  But its chief glory is its condemnation by the famous Constitution UNIGENITUS, of Pope Clement the Eleventh. 1 rejoice
in the republication of a book so precious.
JAMES W. ALEXANDER.
(.M-om Thomas De Witt, D. D., of the Collegiate Reformed D)utch Ch7urch, -New York7.)
New  Iosi, 26th Oct., 1855.
I esteem the neat edition of "Quesnel's Moral Reflections on the Gospels," published by
PIarry & McMillan, under the revision of Dr. l,oardman, highly valuable for profitable religious use. The Reflections are eminently judicious, and richly spiritual and racticFl.  Few
works of the kind are so well adapted for edification in the devout reading of the Gospels.
The divine life in the soul is happily and strikingly delineated, and the practical bearing of
the truth upon the discipline of the heart and regulatiotn of the life, is most wisely and impressively borne home in these volumes.  I sincerely hope that they may obtain an extentive patronage, and wide circulation in the different branches of the Christian church.
TlIIAS DE WAVITT.
(From tihe Rev. J. P. Durbin, D. D., of the Methodist Episcopal Church, Philadelphia.)
Philadelphia, Oct., 1855.
Messrs. Parry & McMillan,
Gentlemen-Many years ago, when  I first began to study the Bible, with aid from the
writings of others, my attention was directed to the pious Quesnel, by the depth and truth
of his Mloral and Religious Reflections on the Gospels. Without endorsing his peculiar
speculative opinions, which appear occasionally, I heartily commend his Notes or lReflections on the Gospels, v,erse by verse.  They address themselves to the heart of the lay
reader; and are fruitful aids to the minister in preparing for the pulpit.
J. P. DURBIN.
(Froin E. L. Cleaveland, D. D., of the Congregational Church, New Haven.)
The publication in this country of Quesnel's celebrated work on the Gospels, over whose
truth-telling pages Rome has trembled and saints have rejoiced, is a long-needed and nmost
valuable addition to our religious literature. I am glad that its full, sparkling current of
original thought,-rich in all the graces of the Spirit,-is henceforth to water and fertilize
the churches of our land.
E.L. CLEAVELAND.
New IIaven, Nov. 20, 1855.
EXTRACTS FROM NOTICES OF THE PRESS.
"This world-renowned work, the richest product of Jansenist Theology, impressed with
the imprimatur of the Pope's anathema, is now for the first time published in this countrv.  *  *  *  It will be read in this ec(untry, as it has long been in Europe, by thousands
to their spiritual edification."-Biblical Repertory and Princeton Retiew.
;' We think that all good people, and clergymen especially, will greatly enjoy, and be
largely profited by these' Reflections.'  They are not a comment on the Gospels, b-nt each
verse is followed by a few lines suggesting its spiritual richness  and  beauty, and  often
opening its religious sense with charming and surprising fi)rce.  The voluinies are admirably printed in large and fair type, and in excellent taste."-Congre,gtifonalist.
"We doubt not that ministers and private Christians will find these volumes  to be a
store-house of spiritual treasures."-N. Y. Observer.
"Quessel has left nothing unwinnowed but the finest of the wheat."-Nat. Intel.
40b 
PARRY & M'MILLAN'S PUBLICATIONS.
THE BOOK AND ITS STORY.
The Boolt and its Story; a Narrative for the Young on the occasion of
the Jubilee of the British and Foreign Bible Society. By D. N. R.
With  an  Introductory  Preface  by  the  Rev.  T.  PHILLIPS,  Jubilee
Secretary. Handsomely printed, in one volume, crown octavo, on fine
paper, and illustrated with numerous wood cuts.   Cloth,. $1.00
The' Story' of The Book, in all ages, countries, andl languages, is told with simplicity and
truthfulness.  The work contains the' Story' of the Bible from the first dawn of Revelation
to the completion of the Sacred Canon, with the interesting tales of its translation and
circulation, from the earliest efforts to the present time. To tell the Story of the Book in
former days, a multitude of curious facts have been culled from works of difficult access;
and its latter progress is illustrated by an abundant variety of statements drawn from
numerous authentic sources."-Prefjce.
This valuable work, containing the' Story' of that wonderfully preserved book-the
Bible-should be heartily welcomed by all the Christian families of this land.  Interesting
and instructive, it attracts the youth, and at the same time furnishes strong food for the
man of reflection and mature years.  We  hope that the publishers will be more than reInunerated for the introduction of such a work into the Christian literature of this land."
-Inquirer & Courer.
"To the man who loves God's Word, and who is desirous of seeing it circulated in all the
nations of our earth, this book is an inestimable treasure. It ought to be in every family
and congregational library. Its perusal must profit every man who glances over its pages."
-Reformn Banner.
"One of the most important and valuable works we have ever commended.  It possesses
throughout a powerful interest."-AAmerican Courier.
"It places before us, in a most attractive form, the history of the Bible itself. and the
countries connected with that history from the earliest date, blending with the statements
delails of a highly instructive character, well calculated to enlighten the mind, and to impress the heart with feelings of reverence for the' Oracles of the Living God.'  We strongly
recommend the work as a most pleasing and instructive addition to the family library."Church Witness.
" The work can scarcely fail to be received with as much fa,vor in this country as in
England, where it has gone through eleven editions in little longer than a year."-Conm.
Advertiser.
"This book will be sought by Christians of all denominations. It is indeed a most
charming history of the Bible."-Daily News.
"Great pains seem to have been taken to render the varied contents of the volume as
accurate as they are interesting."-Sat. Eve. Post.
"This book, we understand, has already passed through nineteen editions in England.  It
has now commenced its American career, and we think the firm of Messrs. Parry & McMillan has been particularly judicious in selecting a work of so much excellence, and which
was so much needed to fill up the desideratum which was felt in religious and useful knowledge. Though the work was written professedly for the young, the old may be profited
thereby; and no family should be without it."-Rel. Intelligencer.
"This is precisely such a book as should be found in every family.  The wood cuts and
illustrations are exceedingly valuable.  The publishers display great taste in the getting up
of the work."-Pres. Banner.
"A deeply interesting volume. We shall rejoice to know that a copy of this choice volume
is finding its way to every family in the land."-Christian Visitor.
"We know of no book for general readers that covers the same ground. It well deserves
the popularity it has attained.? —Journal da Advocate.
" The writer has obviously brought to his task large information and an earnest spirit;
and he has imparted these in such a way to his pages as to make them both instructive
and attractive."-North American.
" It is no disparagement to say that the Story of' TnrI BooK' enhances its interest.  The
dealings of Providence in its preservation and spread, put on it a value even beyond what
is intrinsic. We heartily recommend this volume as a stimulant to the study of the Bible."
— V. O. Chris. _4dv.
" It is a book of remarkable value; has specimens of the text of nearly all the most ancient manuscript copies of the Holy Wmritings in various languages, and a view of the first
public reading of the Scriptures in the Crypt of St. PauI's, London, in the year 1541."-Cbn
cordia ]ntelligencer
"It contains an exceedingly interesting account of the Bible in past ages, giving sketches
of the condition of the nations of former times, who were destitute of the light of divine
revelation, relating briefly the history of the Old and New Testament Scriptures, and the
various translations of them in ancient and modern languages. * *  Altogether the book
is an excellent one, and is calculated to increase our estimate of the value of the Scriptures,
and our interest in their circulation."-Banner of the Covenant. 
PARRY & M'MILLAN'S PUBLICATIONS.
THE Six DAYS OF CREATION.
33y W. G. RIIIND. A Series of affectionate Letters from a Father to his
Children, developing the progressive advances of Creation during the
Six Days: in which the Natural History of Animals, Plants, Minerals,
Celestial Objects, etc., and their uses and relations to man, are
treated with particular reference to the illustration of Scriptural
truth. A highly interesting work. From the last London edition.
With numerous illustrations.  1 vol. crown 8vo.  Cloth,         - $1.00
" An elegant manual for the young; far superior to any of the season, and to the large
majority that we have seen at any time. We have read it with unalloyed satisfaction. It
combines the very best qualities of a youthful instructor. and is a storehouse of the most
useful information. * * * * We earnestly recommend this book to parents. as one of the
most charming and beneficial presents they can make to their children. The author has
the interest of the rising generation deeply at heart, and the ability to prove a blessing to
it."-Methodist Quarterly Review.
cc We can recommend it as an excellent family book, and the more there are like it the
better. * * * The work abounds with graphic pictorial illustrations, and can scarcely fail to
interest, and instruct, and sharpen the appetite for scriptural truth."-C/Christian Intellt,encer.
"The work is beautifully brought out by the American publishers, having the advantage
over the English edition of a great many beautiful cuts of the various objects of natural
history, whilst all the engravings of that edition are accurately reproduced in this. It will
be found to be an excellent aid to parents."-Wirtchiann and Obser ver.
"We can safely say that in the same space in any work we have not met with so much
substantial information, conveved in such an attractive way. There are six steel plates illustrative of the appearance of our planet at the close of each of the six days' work, with a
vast number of cuts presenting the images of the various animals, birds, &c., and which
will be very attractive to young readers. * * * We would most earnestly recommend it to
the notice of managers of congregational libraries and parents, as eminently suggestive and
illustrative of'lessons which should be impressed upon the minds of the young.  * *   The
work is alike admirable in design and execution. We wish it the widest possible circuiation."-Colonial Presbyterian.
"An admirable book for family instruction."-C. Orleans Picayune.
"A morlevaluable or delightful volume than this cannot be put into the hands of youth.
* * * The style of this excellent book is extremely pleasing, and its whole tone of a high
order of genuine but simple piety. * * * We cordially commend it to the patronage of all
parents."-St. John Observer.
" It ought to find a ready access to the families of all the lovers of an evangelical litera,
ture."-Chhisticn Visiter.
" The amount of useful information this book contains respecting the natural history of
the earth and the living creatures which inhabit it, is immense. But its peculiar merit consists in its familiarising the reader with the idea of the Creating Power.  The young person
who uses this book in order to obtain a knowledge of the works of creation, will ever after
asso(iate with natural objects the Author of nature. In an age when so many evil influn.
encts are acting upon the opening minds of the young, this good  influence can hardly be
overestimated."-Neorth Aniecican.
"This is a most elegant and excellent book.  It is not a discussion of Geological theories,
but a grouping of fac ts in natural science-facts in Geology, Mineralogy, Natural HIistory,
]3Botany, &c.    I * I It is a good'Natural Theology' for children. where they can learn at
the same time what kind of a world they live in. and who made it."-Ce,tral Chris. hterald.
' "We can recommend the work to parents as a valuable present to families."-St. Louis
Intelligence-.
"A book which every Christian parent should place in the hands of his children." —-Sa.
vannah Jou rnal and Courier.
"A book, in all respects, of excellent tendency."-PPuritan Recorder.
"We deem it a duty to call the attention of parents and teachers to this work, in which
the e.ements of Geology, Astronomy, Natural Philosophy, Zoology, and other sciences. are
set forth with much clearness. * * * It is important when so many skeptical books are put
in circulation, that the young should be erly convinced that true science is in harmony
with Revelation."-N2. Y. Com. Advertiser.
"Not a geological, but a practically religious book, very beautifully got up.  It is quite
refreshing to peruse a devotional and well-written volume on this theme, that has been so
long the prey of science, that the religion of it has been regarded as a secondary matter.
We cordially commend this beautiful book to all readers, especially the yoiiig."-N. Y. Obs.
"It is just such a publication as parents will wish to have by them  when they Seek to
teach their children the meaning of the sacred volume it illustrates."-Boston Atloe.
"A thoroughly evangelical spirit pervadies the volume, adapting it to impress the heart,
as well as inform the understanding. F-tPesbyterian. 
PARRY & M'MILLAN'S PUBLICATIONS. 
THE OCEAN.
By P. 11. GOSSE, author of "An Introduction to Geology," "The Cana      dian Naturalist," etc. With fifty-two illustrations. From the last
London edition.  1 vol. 12mo. Cloth,.... $1.00
CONTEN'rs:-Introduetion.-1. The Shores of Britain.-2. Same subject continued.-3. The
Arctic Seas.-4. The Atlantic Ocean.-5. The Pacific Ocean.-6. Same subject continued.
-7. The Indian Ocean.
In the above work, the author has described, with minuteness of detail, a few of the
many objects of interest lore or less directly connected with the Sea, and especially has he
endeavored to lead youthful readers to associate with the phenomena of nature, habitual
thoughts of God. A subject so vast as the Ocean might be viewed in a variety of aspects, all
of them more or less instructive.  The one which has been chosen is that ill which it presents
itself to the mind of a naturalist, desirous of viewing the Almighty Creator in Ilis works.
The selections are made chiefly from Marine Botany, Zoology, Meterology, the Fisheries,
the varying aspects of Island and Coast Scenery, Incidents of Navigation, Atmospheric
Phenomena, &c., arranged in the order of geographical distribution, as they might be supposed to present themselves to an observant voyager.
"We know of no work better calculated to lead the mind to associate with the various
pbhenomea of nature, habitual thoughts of Godl. and an awe-inspiring admiration of His
manifold works and power."-Sinclair's M1onthly Circular.
"A very charming book, and one that every parent may be glad to put into the hands
of his children, sure that they will be benefited and amused by it; and we fancy there are
few parents who might not learn themselves something from its perusal."-.Yfoitt'eal Gazette.
"This book is full of instructive and entertaining information. * * * One might go to
sea for years and not learn as much about the Ocean as he can gather from a few hours'
study of this volume. Its moral and religious instruction also forms one of its chief features."-N. Y. Observer.
"A more instructive book cannot be placed in the hands of young people."-Pro vidence
Journal.
" We take pleasure in recommending this charming volume as a work which blends singularly and felicitously a fund of instruction with the highest interest."-N. Orleans Bee.
"Full of interest and instruction."-N. Y  Christian Adv. and Journal.
"The religious tone of the olume is pure, and the youthful heart, in tracing Mr. Gosse's
pages, can scarcely refrain from associating God with the works of His hand."-lVestern
Christian Advocate.
" Both in respect to illustrations and style, it deserves a place in every home, as well as
in every lyceum  library."-Epiescopal Recorder.
"The author is ler fectly at home in the department of natural science to which his book
relates: adl he has succeeded admirably in making the sea a witness for the benevolence
and wisdom of God. Though the work seems primarily intended as a contribution to popillar science, the devout mind will hardly fail to find in it much valuable material for religious contemplation."-]',Pritan Recor der.
The volume is adapted to awaken a fresh sense of the vast resources of nature, and to
inspire a feeling of religious awe, in the contemplation of the perpetual miracles of creation."-N. Y. Tr ibune.
1The book is a good one to buy for firmily reading. and would by no means be out of
place, in our opinion. in the libraries of our Sunday Schools."-Congregattio,alist.
" The author occupies a high place among the naturalists of the day. and his book hears
evidence of the extent and accuracy of his attainments, while he every where shows a most
delightful spirit of piety and a habit of looking up from nature to nature's God."-Banner
and Advocate
"A work of deep interest and full of instruction."-AAm. and Com. Advertiser.
"A delightful volume of popular science, embracing every variety of information on marine subjects " —N... Adv.
"We are pleased with both  the design and execution of this book. 5 * * From among
the arious sea formations and inhabitants the author has made a judicious selection, an(i
teaihes lessons which are calculated at once to instruct the understanding and improve the
heart,." — Pesbyfteriotn.
"Fscinuatii,g as a romance, reliable as history, and sterling as a moral essay."-Am.
Cour ier.
'I aking the great oceans one by one, it makes you intimate with their geography. their
winds, their tides, their zoology, and in short with more miarvels than are  dreamed of by
the myriadis of careless passengers whom the rushing steamer whirls from port to port.'"N. Il Albion. 
PARRY & M'MILLAN'S PUBLICATIONS.
SERMONS, DOCTRINAL AND PRACTICAL.
By  the Rev.  WILLIAM  ARCHER  BLTTLrg,  A.M.,  late  Professor  of Moral
Philosophy  in the  University of Dublin.   Edited  by  the  very  Rev.
THOMAS WOODWARD, A. M., Dean of Down. First Seties. From the
Third London edition.   1 vol. crown 8vo.  Cloth,. $1.25
CONTENTS:-Uncertainty of Chris"s Coming-Tle Inearnation-Daily Self-denial of Christ  Crucifying the Son of God afresh-The Power of the Resurrection-The Trinity disclosed
in the Structure of St. John's Writings-Metness for the Iheitane  of the Saints in
Light-Occasional mysteriousness of Clrist's Teachin, —Christ our Life-Selfdelusion as
to our real tate before God-The Eternal Life of Christ in Heaven-The Canaanite Woman
a type of the Gentile Church-Thhe Faith of  lan and the Fa ithfulness of God-The Wed  ding Garment-Christ sought and found in the Old Testament Scriptures —Ilumin  Affec  tions raised, rot destroyed, by the Gosp)el-The  test of the People of God-ClChrist the
Treas,ry of Wisdom and  nowledge-he  )inity of our Priest, Prophet and  King  Expediency of C(hrist's Invisibility-Tle Invisible Governm  cent of Christ through His
S'pirit-Chr s's D,parture         the Condition of the Sprit's A(lvent-The  Faith that cometh
by iesring-The Christia's  alk in ligh, and Love-Primitive Church Principles not
inconsistent with Universal Christian Symipathly.
" Present a richer combination of the qialiti(s for Sermons of the first class than any we
have met with in any living writer."-B 5itish Quarterly.
" One destined. if we mistake not, to take the highest place among the writers of our
English tongue." —Aorth British _Revicew  Feb. 1856.
i'May justl take rank wi th the first writin gs in our lang ea,e."-Theologpian.
"An eminent divine and a profoiund thinker."-Enyglish Reriew.
"Poet, orator, metaphysician t           hieologian."-Dbtl)ic  Uunitersity MIagaz-!ie.
"A burning and a shining light "-Bisholo  of Eceter.
"A man of whom  bo h as rega,rds his life and his remarkable powers, his church may
justly be proud."-Guarcdian.
"Entitled to stand in the front ri,ik, not merely of ministers of the Irish church, but of
the wisest and best teachers of all (enomi natio ns."- Ves7eyan Ntga(zine.
"' Discrimination and earnestues, beauty and power, a truly philosophical spirit."-British
Quar?terly.
MORNINGS WITH JESUS.
A  series of Devotional Readings  for  the Closet  and the Family for every
day in the year, carefully prepared from notes of sermons preached
by the late Rev. Wm. Jay, of Bath. 1 vol. crown 8vo. Cloth, gilt, $1.25
"The Rev. Wm. Jay was the clergyman whom  John Foster, the celebrated essayist, en.
titled'the prince of preachers.'  Judging from this volume, the very skeleton of his discourse has more energy than the entire body of some men's pulpit oratory."-Com. A4dlv.
These Readings breathe a spirit of genuine piety,  and their tone is catholic and
healthful."-Evenieig Argus.
'"Charmingly adapted to private and family reading.  The Sunday School teacher will
find it an invaluable assistant."-City Item.
"']his well printed volume contains numerous expositions of the sacred scriptures,
marlked by the originality and naturalness of manner, the perspicuity and impressiveness
of style. the evangelical and experimental savour. the fullness and felicity of illustration,
which vere characteristic of the discourses of their pious and eloquent author. Clearuess
of thought, vigor of expression, boldness in the uttertance of truth, anid earnestness both
of persuasion and denunciation, are traits in which they eminently excel."-V. Am.
",The brief me,itations composing the volume are pervaded with some of the best
characteristics of Mr. Jay's style, and will not disappoint the devout re,ader."-Presbyte)ia,n.
These meditations are, likle everything from the pen, or the lips, of William Jay, practical, evangelical. apt, and often strikingly beautiful. *   *   Full of pious and excellent
thought, acid well fitted to be read in connection with the devotions of either the family or
the cl'oset."-Purit'acs  Recorder.
"There is a peculiar freshness about these pages which gives them a charm superior
to almost any other of the productions of Mr. Jay."-N. Y. Observer.
"Christians, who know the worth of evangelical truth, will value it as a volume worthy
of being employed to aid their private and family devotions; and, whether beginning the
Christian life, or more advanced in the experience of it, will read it with profit and pleasure."-C/lurch Witness.
"1 One great ciaarm that pervades these pages is, that they range through every department
of human experience, and show that the Spirit has his appropriate teachings for every
condition.  They are also eminently fitted to cherish a devotional spirit."-Dr. Sprague. 
PARRY & M'MILLAN'S'PUBLICATIONS.
EVENINGS WITII TIIE PROPIIETS:
A   Series of  Memoirs  and  Meditations.   By   Rev.  A.   MORTON  BROWN,
LL. D., Cheltenham.    1 vol. crown 8vo.,.....             $1.00
"This is a volume of high merit both as an elucidation and a defence of the Scriptures.
It is not addressed to the select and lettered few; but to the great multitude, who are
capable of appreciating the results of learning, and are anxious to obtain clear and con nected views of the lives, characters, and writings of holy men of God, who spake as they
were mnoved by the Holy Ghost. It is emphatically a book for the people, and as such it
cannot fail to be attended with results happy, permanent, and extensive. No mind but
one replete with knowledge, and familiar with the entire range of sacred literature, could
have produced it; and yet the whole is pervaded by a freshness and a lucid simplicity that
must invest it with high interest to all readers. There is nothing to be seen of the dry ela bortion of criticism, or of the formality and stiffness of mere comment.  Each chapter and
section flow on clear, comprehensive, full, presenting the results rather than the process of
criticism and learned investigation. And hence, while the volume will be warmly approved
by scholars and divines. who are already acquainted with the questions discussed, it will be
especially welcomed by the great body of the thoughtful and inquiring, who, without minute
acquaintance with the litrature of Biblical investigation and prophetic studies, are anxious
to arrive at satisfactory views of the Bible as a whole. To the young, who are entering on
an earnest examination of the Scriptures, in order to the attainment of clear conceptions of
the harmony of divine truth; and to those of riper years, who are desirous of having their
knowledge amplified or confirmed, it will prove an invaluable boon.
"*  * *  * *  The full light of patient inquiry and ample knowledge shines on every topic
of importance connected with the life, and labors. and times of the long train of prophets
that pass in review, so that the reader finds himself, not merely looking on a vivid and lifelike picture of gifted and inspired men, but surrounded with the circumstances and scenes
through which they passed.  The chapters resemble great historic paintings; each prophet
stands as the centre, and around him gather the pomp and circumstance,- and grandeur
and desolation of ancient monarchies, the shadows of Israel's doom, and the rising splendors of Messiah's kingdom.
,"* *  * * As far as extensive knowledge and earnestness of purpose, combined with
great ease and felicity in delineating character and events, serve to throw interest around
the grandest themes that can ocupy the human niind, Dr. Brown's labors have, we think,
been eminently successful. Readers, who have already accurate and comprehensive views
of the various subjects discussed, will be gra tifi,d with the clearness and force with which
they are handled; and many, whose notions of the sacred volume have been disjointed and
fragmentary, will rise from the perusal of, this book with conceptions of its unity which will
excite their grateful and admiring wonder, and although not formally an argument for the
divine authority of the Scrip-urea. it        cannot be read without furnishing to all thinking
minids attestations of the divinity of the Bible.
" *  * *     The style in which the olume  is written is easy, fresh, and varied, not unfrequently rising into great lbrce and beauty. There are many examples of'happy antitheses, and not a few gem-like passages of aphoristic wisdom. Sometimes there is an
element of the dramatic running through Dr. Brown's sketches, and occasionally there are
eloquent outbursts of indignant invective against tyranny and oppression. Throughout,
indeed, the variety, spirit, and naturalness of the style are such that the reader glides
along the pages with an ease that prevents all disturbance of thought, and secures an im
mediate apprehension of the subject.
"We warmly commend the book to all classes of our readers, assured that its perusal
cannot fail to yield them both pleasure and profit."-Lonsdon Ez)ayaelical flagazinse.
IHIOWARD GREY: A STORY FOR BOYS.
By a young Lady of Philadelphia. 18mo., fine paper, pp. 231, cloth, $0.50
" A well-expressed book, pure in sentiment, wise in analysis and apprehension of charaoter; and, in a genuine sense, moral and religious in infiueuce."-Bizarre.
"An interesting little work."-N. O. Delta.
"Calculated to stimulate boys to earnest exertion."- }Tftczman and Obserrer.
"We seldom meet with a little story so carefully and powerfully written as this is.
.lHoward Grey will be likely to make a deep impression for good upon the minds of the
young readers to whom it is given.  It will encourage them to perseverance in the path of
duty, and patience under suffering and wrong."-N. Y. Cons. A4dvertiser.
" We hope that the success of the author of Howard Grey may be such as to encourage
her to often repeat her endeavours to amuse and instruct her young friends, both at home
and abroad, by the publication of many more just such stories for boys."-Boston 4tlas. 
PARRY & M'MILLAN'S PUBLICATIONS.
RUSSELL'S (LADY RACHEL) LETTERS.
The Letters of Rachel, Lady Russell. New edition. Containing many
Letters never before published.  Complete in one handsome volume,
12mo.,................           $1.25
"' That sweet saint, that sate by
Russell's side-under the judgment seat."
"'trhe voltni now before us is one of the handsomest standard volumes of the season. It
cc,tains not o,niy the letters that appeared in the first edition, but many others, written
during the period of her happy wedded life, and that famous letter to her children, written
on the anniversary of her husband's decease.  It also embraces the copious notes by Miss
Berry, and Mr. Martin. the librarian of Woburn Abbey."-Boston Asorning Post.
- Lady Rachel Russell was the wife of the noble and unfortunate Lord William Russell,
the compatriot of Algernon Sidney, and other illustrious asserters of English liberty in the
seventeenth century. Her letters have passed through numerous editions in England. and
have been long considered models of epistolary style. They are full of tender sentiment,
and relate to matters of the most touching interest."-Commnercial Advertiser.
" The Letters of Lady Russell contain but one topic and one resource-that topic the judicial murder of her husband —that resource the strength of a soul sustained by all the
fortitude of a heroine, and chastened by all the piety of a saint."-Buffalo Daily Courier.
"The one great theme which these letters illusrate, was the judicial murder of Lord
William Russell by Charles II. They reveal the soul of a heroine, and the piety of one
taught in the school of Christ, and chastened by affliction to bear with pious resignation the
severest trials, in obedience to the Divine will. These letters will be read with deep interest in connection with the history of England during the reign of Charles II."-Christian
Observer.
"Lady Russell was a woman of pure spirit, unaffected piety, warm  heart, tried virtues,
and excellent understanding.  Her letters have been often reprinted, and their merits have
go long been familiar to the public that we need only call attention to some of the points in
which this new and beautiful edition, by Messrs. Parry & M'Millan, surpasses any hitherto
presented to the world."-Banner of the Cross.
',The appearance of a volume like the present. is among the rarest of benefactions conferred upon the public. For it offers to our view one of those noble and sublime specimens
of our common humanity, whose thoughts and des'rich the blood of the world.'  As a
source of inspiration, of solace, and sustaining energy, it were impossible to estimate the
influence exerted by a characte r like Lady Russell's, on all coming within its sphere.
* * * The tragic history of her husband is, probably, as familiar to most, as her own.
That most blameless of statesmen. Lord Somers, declared Lord Russell to have been'Inurdered' by the infamous pair, Charles 1I. and his brother James.  How devotedly attached
were the wife and husband. and how happy in this attachment, will abundantly appear
from this volume; as will also the admirable conduct of Lady Russell during the trial and
last days of her lord, and theforty years of widowhood that fbllowed."-Bfzarre.
"This is a very beautiful edition of the celebrated Letters of Lady Russell, and its value
is enhanced by the copious foot notes which explain every allusion of a personal, historical,
political  r private nature in the letters, which might  be unintelligible to common readers.
The libertine, Charles II., and the Popish bigot James IT., in their efforts to establish arbitrary power, had to trample out the lights of their day, that shone out and pointed the way
to liberty. Amid these luminaries, Sydney and Russell shone as stars of the first magni
tude, and both were murdered. Still their light continued to shine. The Revolution
came, and Poperv was defeated."-Presbi/terian Banner.
SALOMON'S  SERMONS.
Twelve Sermons delivered in the New Temple of the Israelites at Ham     huig.  By GOTTHOLD SALOMON.  Translated from the German by
ANNA MARIA GOLDSMID,....... $1.00
TIIE HIIONEY BEE: ITS NATURAL HISTORY, PHYSIOLOGY
AND MANAGEMENT.
By EDWARD BEVAN. With 35 Engravings on Wood. 1 vol. Paper, $0.31
POEMS.
By LOUISA S. MCCORD.  1 vol. 12mo.  Cloth,...          $0.75 
PARRY & M'MILLAN'S PUBLICATIONS.
3  5)Irt    Q of   i itrit~ of t t'dittW,tatts,
BY RUFUS WILMOT GRISWOLD.
I. THE POETS AND POETRY OF AMERICA.
I1. THE FEMALE POETS OF AMERICA.
Ill. THE PROSE WRITERS OF AMERICA.
POETS AND POETRY OF AMERICA.
The Poets and Poetry of America;  embracing Selections from the Poetical
Literature of the United States, from the time of the Revolution.
With a Preliminary Essay on the Progress and Condition of Poetry  in
this country-and Biographical and Critical Notices of the most emi     nent Poets. By RUFUS W. GrIswoLD). New edition; copiously illus     trated with Portraits, from original designs, on steel; revised, enlarged,
and brought down to the present time.   1 vol. 8vo.   Cloth,. $3 00
Cloth extra, gilt edges,...........                                          3.50
Calf backs, Marbled Edges,..........          4.00
Turkey morocco, extra,...........          5.00
A work entirely without a rival in its department, and for which there has for years
existed a marked and increased necessity."-lTcational Inteligencer.
"The best collection of American poetry that has been made."-NA. Y. Evening Post.
"The editor, the Rev. R. W. Griswold, has culled from the wide field of American poetic
literature, many of its rarest intellectual gems.  The volumne extends to 468 pages, is beautifully embellished, and cannot but prove an acceptable addition to every public and private
library."-Post.
" It embodies in its pages much that is chaste, and fraught with the fire of true genius;
is, emphatically, an American wvork, and is not a little creditable to our literature."Inquir er. 
"Mr. G. has done a service to our literature, which eminently entitles him to the regard
and favour of a discerning and impartial public."-Nlational lztelligencer.
"The whole volume is got up in a manner to do credit to the American poets, and to show
that they are held in estimation."-     S. Gazette.
"No better selection from the poetry of our native bards has ever been made, and no
person could do better with the materials than Mr. Griswold ha. done."-Boston Traveller.
" It is performing a valuable service when a man of taste and information makes a suitable, well-assorted selection, and guides the friend of Poetry in his rambles through those
groves from which he might otherwise be deterred by their immensity.  Such service has
been rendered by Mr. Griswold in his'Poets and Poetry of America.'"-Baron FP-ederickl
eon Raunier. of Prussia.
"We doubt whether there is another man in America who could have been found to devote so much industry, not to say drudgery, as was called for in such an undertaking.  Sure
we are that no such man could have been found who would have done it so well." —V. Y.
Courier  and E,qitirer.
i'he editor has executed his task with industry, skill, and taste.  No man in this cou.try
is probably so familiar with this branch of American literature, not only in regard to its
most ancient, but mnost obscure authors." —N.. Eve nig Post.
No collection of American poetry at all comparable to it in extent, completeness, or
general merit, has ever been issued."-Albany Eveniig Journal.
,-Jr. Griswold has succeeded as well in his book as the nature of the case admitted  his
patient research and general correctness of taste are worthy of praise; his difficulties and
temptations would have extenuated far graver errors than he has committed, and his volume
e  deserves the approbation it has received."- North Am. Review (by E  P. Whiipjle).
ma"ue must not forget to thank Mr. Griolfisold for his good taste and good feeling. It would
be difficult to overpraise either."-London Exaniner.
' We think in this beautiful volume the reader will find nearly all that is worth reading
in American poetry."-Boston Morning Post.
"r. Griswoid's work is honorable to the character and genius of the American people."
— T os. Caumpiel. aut/oi  of' The Pleasures of Hope."
'ilhe criti.tl and biogiaphical notes are brief, but discriminative and elegant."-Bishop
Potte' s' aI In,-Boo7k foe Sceade s." 
PARRY & M'MILLAN'S PUBLICATIONS.
THE FEMALE POETS OF AMERICA.
By  RUFuTs WILMOT  GRISWOLD.   Illustrated with Portraits  from  original
artists. New edition; revised, enlarged, and brought down to the
present time.   1 vol. 8vo.   Cloth,.........$3.00
Cloth extra, gilt edge,...........                 3.50
Calf backs and corners, Marbled Edges,....   4.00
Morocco extra,..............              5.00
' Very rare, and very opposite, and very high abilities are required for that circumnavigation of the whole continent of literature-that exploration of every bay, and river, and
inland lake, with all their islands-that picturesque representation of every peculiarity of
the subjects of research, sketchy yet faithful, spirited yet minute-and, above all, that
grouping of the whole in one historical picture of national genius, which are demanded by
tile eniterprise which Dr. Griswold has essayed, and which he has so successfully accomplished by a combination of knowledge and skill as uncommon as it is delightful. llis
biographical narratives display a great deal of spirit and tact. His criticisms exhibit a
thorough familiarity with the writings which he reviews, and are animated with sensibilities
and perceptions kindred in their delicacy and ardor with that inspiration from which the
verses themselves have flowed. They are searching. truthful, comprehensive, and candid
in their characte r,  ad always graceful and elegant in style."-New York T'ribune.
"Dr. Griswold has performed the duties of his undertaking with a diligence, a taste, and
a discrimination which we doubt whether any other man in this country could have
equalled.  The selections are copious and judicious, and the criticisms upon them are delicate and just.  A great deal of trouble has obviously been taken to obtain materials for the
work. and to bring together accurate information in regard to the authors.  A very large
portion of the poems have been given to the editor expressly for this collection. The work
has, therefore, to a great extent, the value of an original production, by the combined efforts
of our female poets."-Morris and PVillis's lome Jourtnal.
PROSE WRITERS OF AMERICA.
The Prose Writers of America. With a Survey of the Intellectual History,
Condition, and Prospects of the Country.   By RUFUS WILMOT GRiS     WOLD. Illustrated with Portraits from original artists. New edition.
Complete in one volume, 8vo.  Cloth,.......$3.00
Cloth, extra, gilt edres.............           3.50
Calf backs, Marbled Edges,..........      4.00
Turkey morocco, extra,............          5.00
"We deem this book by all odds the best of its kind that has ever been issued."-N. r.
&curir di I_quiq-er.
"The extracts with which it is illustrated, compose a mass of the finest passages in
American literature, and are of a character which will secure for the olume a place on the
book table of every man or woman of literary taste.  The portraits, of whih there are nine,
are engraved in a very beautiful man ner.'It is not only an a              mtnirable survey of our
literature, but a very interesting and important addition to it.' " —Cristian Observer.
"It is a work of great research and the task must have required an mneusity of toil to
draw from the mass of publicat ion that which is most likely to interest the public, and to
afford a perfect view of the peculiar powers of the writer."-l2,eal's Gtzette.
'"Mr. Griswold'. book has been executed honestly, ably, and well, and is a valuable contribution to the literature of the country."-Knickerbocker.
"It is a faithful view of our best prose writers and their productions."-Boston Atlas.
"The book is valuable and verv interesting; the biograplhies are well written, and the
criticisms are in the main impartial.  It is just the kind  of book which the general reader
will like to possess, aud will afford pleasant reading for many a leisure half hour."-N. Y.
Ceoen. Adre-tiser.
"Dr. Griswold has performed his task as well as any man in the country would have done
it. Ile has done American literature and American readers a service for which we thank
him heartily. The book deserves, and we think will command general attention and approval."-N-. Y Tribune.
"We comnmend' The Prose Writers of America' to a wide national acceptance; with the
especial advice to the reader, not to overlook the excellent introductory'I Essay on the Intellectual History, Condition and Prospects of the Country,' which contains many noteworthy suggestions u?,d much valuable information.'"-Aickerbocker. 
PARRY & M'MILLAN'S PUBLICATIONS.
LECTURES ON ENGLISH HISTORY,
As Illustrated by Shakspeare's Chronicle Plays, and on Tragic Poetry.
By HENRY  REED.   Edited by his brother,  WILLIAM B.  REED.   1 vol.
12mo..................                     $1.25
Messrs. Parry & M'Millan,
Gentlemen-Mr. Henry Reed's Lectures on English  Literature and English History are
works of great merit and rare beauty: indicating high powers of intellect, uncommon
reading and research in the History and Literature of England, and a faculty, quite unique,
of throwing around that which is didactic and instructive, a charm and interest due to the
author himself.
I have recommended them in unqualified terms to such of my students as are sufficiently
advanced to appreciate their merits; and I wish for them-what I am sure they are nowv
attaining-a complete success, and a perusal wherever the English language is studied.
I am, gentlemen, most rssp'y, 
HY.  COPPEE,
University, January 29, 1856.              Prof Eng. Literature in the University of Penn'a.
"The student of Shakspeare will find many admirable suggestions in the critical analyses
of the volume, nor will he ever fail to be gratified with the elevation of taste and beauty of
language with which they are put forth."-N. Y. Tribune.
" We are commonly so much impressed by the merits of Shakspeare's more imaginative
plays, that we are apt to lose sight of the greatness of this historical series; and it is only
when they are brought together as a unity-as in these Lectures of Professor Reed-that
we feel how wonderful they are. It is needless for us to add, that in his generalizations
and criticisms, Prof. Reed evinces careful historical reading, fine taste, a noble and sweet
humanity, and an ardent love of his topics."-Putnam's Magaziue.
"In this posthumous volume by the late lamented Professor Reed, we have another evidence of the delicacy of his taste. his various and elegant culture, and his cordial appreciation of the great master-pieces of English literature."-Harper's Magazine.
"The work is no ephemeral production, but will take its place in standard literature as
one of elegant and philosophical criticism." —Dollar Newtspaper.
"The pure, transparent taste of Mr. Reed eminently qualified him for an exponent of the
genius of Shakspears.  Aniong the myriad comnimentators who have attempted to elucidate
the great poet's text, a more reverential and appreciative admirer, or one who h.is more entirely imbibed the spirit of the master-mind, is not to be found."-Detroit Free Press.
"Scarcely any writer of modern times on English Litrature has so won our confidence
and affection as Henry Reed. * * * Taking one of Shakspeare's plavs as a text, he gathers
up all the historic data which are needful to its illustration and confirmation; and thus
employs the imagination of the great dramatist to illuminate and give distinctness to the
historical period to which it refers; while he makes history, in its turn, reflect the beauty
and truthfulness of the play; a plan alike novel and delightful."-Boston Traveller.
"Beginiung with the dim legendary period on which Lear and Cymbeline shed a few rays
of light, Mr. Reed, in these exquisite essays-for such, ra her than lectures, they aretraces the varied course of English history down to the verse of the Poet's own day-the
reign of lHeiry the Eighth and the birth of Elizabeth; and it is wonderfl to be made to
understand, by the continuity of such a mode of illustration, how complete the coarse is.
Marlborough'- confession of ignorance was not so  reat as one is apt to think, when he
said that all he kuew of English history he learned firom Shakspeare's plays; and Mr. Reed
shows us now how complete, and thorough, and accurate, the Poet's knowledge was.  There
is throughlout a happy blending of criticism and history, and withal, in perhaps a greater
degree than in Mr. Reed's form,r volumie, that transparency of style which reveals in every
page the pure andl gentle cha-act,er, the strong intelligence and high morality, of the author.
No one that begins this little book will lay it down till it is fiuished.  It is, too, suited to
all tastes and all ages." -North Armer-ican.
" Prof,essor Steed has g   ained a transatlantic reputation of which any one might be proud;
and it is elnough for the work before us to say that it will add in a high degree to that reputation. * * * * These Lectures requ;.re no praise. No one can read them without adding
materially to his ttock of information, o without being impressed be the judicious relation
of flaca, te ta.ste in illustration, or the purity of language everywhere displayed."-Philad'a
Evening Bulletin.
"These Lectures show a knowledge not only of the text of England's greatest bard, but
a deep and critical examination of their suggestions, and we believe will be found to be of
inestimable value, as commeistaries  upon the genius of him who has long puzzled the
acumen of scholars, aid given food for thought to the great minds of every age.  That they
are valuable additions to the historical literature of our country, no one who knows Professor Reed's ability can f)r a moment doubt. * *  * 8 For the collection of his works we
are iul-ebted to the affectionate regard of his brother, Wiliiaii Is. Reed, Esq.; and we cannot take leave of the volume without expressing our satisfaction with the mannuuer in which
that gentleman has executed the task."-A7-gts. 
PARRY & M'MILLAN'S PUBLICATIONS.
PEED'S LECTURES ON ENGLISH LITERATURE.
Lectures on English  Literature, delivered  in the Chapel  Hall of the Uni      versity of Pennsylvania, by Professor HENRY REED. With a Portrait.
Edited by his brother, WILLIAM B. REED.   1 vol. 12mo.  Cloth $1.25
" The sound and discriminating criticism with which this work abounds, will render it an
acknowledged classic, both in Europe and America. It is the most important addition to
critical literature which this country has produced. * * 14 We regard it as of inestimable
value as aid in the higher walks of education. Our college students, and the young ladies
in what are called'finishing schools,' have had, hitherto, no reliable guide in the choice of
their reading; no good text-book of English belles-lettres. This deficiency is now supplied,
and we especially commend the'Lectures on English Literature' to the notice of college
professors, and the teachers of all the higher kinds of schools.  * * * So important anr
acquisition should by no means be neglected.-Nforth American.
" The book is in every way a most creditable contribution to the Library of Critical Litser,ture."-London Leader.
"These lectures bear the marks of ripe scholarship, and an accomplished mind."-Presby
terianz.
"We have examined this volume with that interest with which one would open a box of
jewels, and examine, one by one, the specimens rich and rare. And when you add to this,
the sad thought that the one who gathered such a collection of the solid, beautiful and
costly in literature, went down with the three hundred who disappeared with the Arctic
beneath the waves of the Atlantic, the interest increases to a tearful intensity, and you
drink in the words of wisdom of the ocean-buried, as though they were baptized in a new
inspiration."-American Spectator.
"The Lectures are of the highest order, both in scholarship, sound sense, and graceful.
ness of style, and show a thorough mastery of his subject that only a familiar acquaintance
with the original sources could have given. There is also a moral purity and a Christian
spirit running through them that is peculiarly pleasing." — 14atchman and Observer.
"One of the greatest merits of these Lectures is their entire freedom from an affectedly
profound philosophy; from an appearance of that German transcendentalism which soars so
high as to reach beyond all real comprehension, and which penetrates to depths that are
unfathomable, that analyses until nought remains, and that vanishes from all intelligence
in an entangled forest of woodland. A genial spirit of healthy criticism pervades the work,
which displays the purity and elvated tone of the lamented author."-Presbyterian Banner.
"*  *   *   If anything could bring consolation to the friends of Professor Reed for his
untimely loss, it is that he left his MISS. in such a complete and scholar-like preparation
that the public will receive them as a national benefit. * * * * The third lecture of the
volume on the English language, is in itself a monument of the varied and extensive
learning and acquirements of the lamented author, which would hand down  his name  to
posterity as one of the gifted of the 19th century."-National Intelligencer.
"A posthumous work, and a noble monument to the memory of the distinguished  Professor, whose loss in the Arctic created such an intense sorrow in the city of his birth,
education, and active life, and such an overwhelming sense of calamity wherever his just
fame had spread."-IIome Joum-nal.
"These lectures, or ratLer essays, are of surpassing beauty and excellence.  We know not
where to look for a volume so admirably adapted to the wants of a large class of young
readers, who desire to direct their reading intelligently and profitably."-Boston Traveller.
"This is one of the most thoughtful and earnest course of lectures we have ever met
with."-Boston Trarscript.
"They evince profound knowledge of the springs of English literature. and are imbued
with genial sentiment, fine discrimination, and critical acumen."-,V. Orleans Bee.
"This is a volume written with strength, edited with feeling, and published with taste.
*  *  * The mild and thoughtful countenance of the author, neatly engraven on steel,
will be found a valuable memento to his many surviving friends." —lewark Daily Ado
ve2tiser.
"A more creditable book, of the same bulk, has never issued from the American press.
And if it does not receive a prompt and hearty welcome in every section of our country,
then, we confess, we shall be greatly disappointed. If Talfourd, or Southey, or some other
Englishman of celebrity, had produced a work of such genial criticism as this, it would,
very justly, have added to his fame. It would speedily be caught up and reprinted here,
and thousands of copies would, in a few weeks, be distributed from Maine to Louisiana.
And shall the prophet be less regarded by his own countrymen? We trust not. We cannot
believe that a book which we feel sure, Irving, and Tlicknor, and Dana, and Prescott will
consider as worthy to stand on the same shelf with their own best productions, will be
coldly neglected by any who profess to venerate those authors.-aU. States Gazette.
"These Lectures are instructive, eloquent, and even brilliant; they are the productions
of a powerful and refined mind that is keenly appreciative both of the severest logic and
of the most subtle beauties of thought.  Every reader must admire them, and acknowledge
that he has been profited and entertained by their perusal."-N.  York Observer 
PARRY & M'MILLAN'S PUBLICATIONS.
Containing the five popular works described below, bound in uniform style.
9 vols.   Cloth, extra,............         $9.00
MEMOIR OF THE EMPRESS JOSEPHINE.
Historical and Secret Memoirs of the Empress Josephine, first wife of Na     poleon Bonaparte. By Mad'lle M, A. LE NORMAND. Translated
from the French by JACOB M. HOWARD, Esq. With Portraits. Two
volumes, 12mo.   Cloth, gilt,...........          $2.00
"It possesses great intrinsic interest.  It is a chequered exhibition of the undress life of
N.apoleon. All the glitter and pomp and dust of glory which bewilder the mind is laid; and
we behold not the hero, the emperor, the guide and moulder of destiny, but a poor sickly
child and creature of circumstance-affrighted by shadows and tortured by straws."-City
JIteL..
"This is one of the most interesting works of the day, containing a multiplicity of incidents in the life of Josephine and her renowned husband, which have never before been
in print."-N. O. lYmes.
' This is a work of high and commanding interest, and derives great additional value
from the fact asserted by the authoress, that the greater portion of it was written by the
empress herself It has a vast amount of information on the subject of Napoleon's career,
with copies of original documents not to be found elsewhere, and with copious notes at the
end of the work."-N. O. Corn. Bulletin.
"Affords the reader a clearer insight into the private character of Napoleon than he can
obtain through any other source."-Balt. American.
"They are agreeably and well written; and it would be strange if it were not so, enjoying
as Josephine did, familiar colloquial intercourse with the most distinguished men and minds
of the age.  The work does not, apparently, suffer by translation."-Balt. Patriot.
MEMOIRS OF MARIE ANTOINETTE.
Memoirs of the Court of Marie Antoinette, Queen of France. By Madame
CAMPAN, First Lady to the Bedchamber of the Queen. From the third
London edition.   With a Biographical Introduction from the "Heroic
Women of the French Revolution," by M.  DE LADIARTINE, Member  of
the Executive Government of France.   New edition, with  three addi     tional Chapters. With Portraits. Two volumes. Cloth, extra, $2.00
" The book is a noble defence of Marie Antoinette against the many calumnies breathed
against her. Moreover, as a picture of manners during the latter years of Louis XV., and
the entire reign of his successor, it has no superior; it is at once more decent and more
veracious than the' Life of Dubarry,' and the thousand other garbled memoirs of that
period.  A large number of notes, explanatory and otherwise, accompany the volume, and
add materially to its value. Messrs. Parry & M'Millau have published the book in a style
of great elegance, and illustrated it with portraits, on steel, of Marie Antoinette and
dame Elizabeth. It is a book that should find a place on every lady's centre-table."-N-cal's
Gazette.
"Two very interesting volumes, which the reader will not be likely to leave till he has
finished them." —Public Ledger.
"The material of this history could not have emanated from a more authentic or official
source, nor have been honourd with a more distinguished or capable godfather than De
Lamartine."-Saturday Courier.
; These elegant volumes are a reprint from the third London edition of this very delightful work.  The vicissitudes depicted in the volumes, and scarcely less the charming style
of the author and the entire familiarity of her theme, make the work one of the most interesting that has recently issued from the American press, and no less instructive and entertaininig."-,V. Y. Corn. Ads.
"This delightful work, abounding with historical incidents connected with one of the
most stirring periods of French history, presents the reader with the personal annals of
one of the most amiable and excellent women that ever shared the honours of royalty."
-Baltimore San. 
PARRY & MI'MILLAN'S PUBLICATIONS.
MEMOIRS OF ANNE BOLEYN.
Memoirs of the Life of Anne Boleyn, Queen of Henry the Eighth. By
Miss BENGER, author of "Memoirs of Mrs. Elizabeth Hamilton."
Second American, from the third London edition. With a Memoir of
the Author, by Miss Aikin. With Portrait. 1 vol. Cloth,. $1.25
" There is no more romantic chronicle in history than the story of Anne Boleyn, as we
trace her progress up to the throne and then down to the scaffold. We know no work
which gives us a better view of private and domestic life in England in that day, and can
confidently recommend it as a delightful piece of biography, valuable for the information
it imparts, and narrating adventures which keep up the interest to the end."-Albany
.Regi.ster.
"No more valuable or instructive work can be added to a general library."-Newark
Advertiser.
MEMOIRS OF MARY, QUEEN OF SCOTS.
Memoirs of the Life of Mary, Queen of Scots; with Anecdotes of the
Court of Henry II., during her residence in France. By Miss BEN     GER, author of the "Memoirs of Anne Boleyn." With Portrait.  Two
volumes, 12mo.,.............             $2.00
~' From very flattering reviews of this work, that have appeared in English publications
and a perusal of the eventful life of Anne Boleyn, we had anticipated a very agreeable treat,
and our expectations have been more than realized. Miss Benger has a most happy faculty
of condensing historical information, and while occupied in portraying the events of Mary's
career, gives the reader a bird's-eye glance at those institutions and laws which contributed,
while a resident in France, to the formation of her character, and at the same time intro,
duces on the stage the prominent actors, whose influence or example may have had an in.
fluence over her. Her description of the Court of Henry II. cannot fail to interest the
reader, for she descends at times to details, which possess all the attractions of romance, but
which are strictly historical. An objection may be urged to her copious notes, many of
which might have been incorporated in the text, without injury, but her desire probably to
authenticate every fact of any importance, has been the cause of this, and by the critical
reader will be deemed as essential. No lengthy review of this work is necessary to insure it
a perusal from our readers, for no reader of history can fail to take a deep interest in the
unfortunate Mary; and our friends, who are preparing volumes for winter evening perusal,
will find these every way worthy their attention."-Boston Evening Gazette.
"In these days of shabby reprints, it is a treat to get hold of a publication in the best style
of type and paper, for which Messrs. Parry & M'Millan are famous. We have not, for a long
time, seen two such beautifully printed volumes."-E&ening Bulletin.
MEMIOIRS OF THE QUEENS OF FRANCE.
Memoirs of the Queens of France. By Mrs. ForBEs BuiSH. From the
last London edition. With Portraits. 2 vols., 12mo. Cloth,. $2.00
"Mrs. Forbes Bush is a graceful writer, and in the work before us has selected the pro
minent features in the lives of the Queens with a great deal of judgment and discrimination. These memoirs will be found not only peculiarly interesting, but also instructive,
as throwing considerable light upon the manners and customs of past  ages."-Western
Continent.
"We have looked over the lives of some of the Queens, presented in these volumes, with
great interest. While none are devoid of some degree of attraction, the most of them have a
charm about their person or character exceeding anything we find in the most popular
romances. They are full of sentiment and romance, rendered all the more touching from
the graceful drapery in which they are adorned, and by the truthfulness of which the reader
is strongly impressed.  It is of course doubly attractive, in reading the strongly marked
characters of history, to feel a conviction of the truth with which even the wildest and most
thrilling incidents are invested. The lives of these fair ladies are full of instruction, a merit
that mere romance seldom possesses.  The author, Mrs. Forbes Bush, commences with
Queen Basine, in tlhe reign of Childeric I., or about four hundred years after the commencement of the Christian era.  The volumes close with the late Queen of the French, Maria
Amelie."-Saturday Co~urier. 
PARRY & M'MILLAN'S PUBLICATIONS.
SIGOURNEY S (MRS.) POEMS.
Illustrated Poems.   By Mrs. L. H.  SIGOIToNEY.   With designs by F. O. C.
Darley, engraved by distinguished artists. With beautiful Portrait
of  the  Author,  by Cheney,  after Freeman.   Handsomely  bound  in
cloth, super extra,..............         $5.00
Turkey morocco, extra gilt,..........      7.00
LIST OF ILLUSTEATIONS.-The Divided Burden-A Landscape-Oriska-The Ancient Family
Cock-Eve-The Scottish Weaver-The Indian Summer-Erin's Daughter-The Western
Emigrant-The Aged Pastor-The TombThe Drooping Team-The Beautiful Maid.
"The volume is a most luxurious and gorgeous one, reflecting the highest credit on its
getters up;' and we know of nothing from the American press which would form a more
acceptable gift-book, or a richer ornament for the centre-table. Of the Poems themselves it
is needless to speak."-Y. Blade.
"In the arts of typography the volume is unsurpassed; the illustrations are numerous
and beautiful, and the binder's skill has done its best. Of its contents we will not speak
flippantly, nor is it needful that we should say anything. The name of Mrs. Sigourney is
familiar in every cottage in America.  She has, we think, been more generally read than
any poetess in the country, and her pure fame is reverently cherished by all."-N. O.
Picayune.
" It is illustrated in the most brilliant manner, and is throughout a gem-volume."-Pa.
Inquirer.
"This work, so beautifully embellished, and elegantly printed, containing the select writings of one of the most celebrated female poets of America, cannot fail to be received with
approbation."-Newburyport Paper.
"The illustrations are truly beautiful, and are exquisitely engraved.  They are from designs by Darley, who has risen to high eminence in his department of art. The entire execution of the volume is a proud evidence of growing superiority in book-making on the part
of American publishers. And this liberality has not been displayed upon a work unworthy
of it."-N. Y. Gore. Adv.
SIGOURNEY'S NEW VOLUME OF POEMS.
The Western, Home, and other Poems. By Mrs. L. H. SIGOURNET. In
one handsome volume, 12mo.   Cloth,......v                                 $1.25
Cloth, extra,........                              1.50
"This volume is an entirely new eontribution, which its highly esteemed author makes
to the national literature, of which she has so long been a distinguished ornament. The
Western Home, which constitutes the leading poem of the volume, among other touching
incidents, pictures in glowing verse some of the events in the career of Burr, and his unfortunate victim, Blennerhasset, whose history and unhappy fate live among the brightest
as well as darkest memories of the mighty West."-Anterican Courier.
"Mrs. Sigourney is, perhaps, the most popular of our female poets.  The longest poem in
this volume is a truthful and beautiful panorama of the early settlement of Ohio, and should
be read in every' Buckeye' family. We commend it to all lovers of good poetry."-Cincin.
pati Christian Herald.
"There are passages of true poesy in the Western fHome, which for melody, rhyme, force of
expression, and regularity of metrical arrangement, are nowhere to be surpassed."-Boston
Gazette.
"More brilliant poetry, doubtless, can be found in all the popular periodicals of the day;
but the genuine household flavor of Mrs. Sigourney's productions, and their natural delineation of universal feelings, will long recommend them to popular favour."-N. Y.
Tribune.
SIGOURNEY'S SELECT POEMS.
Select Poems,  by Mrs.  L. H. SiGOURNEY.   With illustrations.   New edi     tion.   In one handsome volume, 12mo.   Cloth,...  $1.25
Cloth, extra gilt,.............          1.50
"Mrs. Sigourney has written more than any other female author of this country, and for
teaching others of her sex holy and profitable truths, she is unsurpassed."-Cincineati
Chronicle.