The christian church ought to be a faithful exponent of the benevolent spirit and doctrines of Jesus Christ. Liberty, truth and humanity, though insulted, betrayed and proscribed every where else, should find within its sacred enclosures a welcome, a refuge and a stronghold. Its watchmen ought to be faithful men, uninfluenced by flattery, uncorrupted by gold, unawed by the popular will. The church ought to be the most independent body on earth. Standing as it does upon the Eternal Rock, holding the promise of successful resistance against the “gates of hell,” and of certain triumph over all the powers of darkness, the oppressor ought to know that he could not intimidate it by menace, silence its witnesses, win its smiles, or by any means be permitted to set his unhallowed feet within its pale. The church ought to be a terror to slaveholders; and although usage, prejudice, pride, passion, wealth, literature, and the selfish interests of men should all be combined against the oppressed, they should be certain of an unswerving and powerful friend and advocate in the church.

We say such should be the acknowledged and indisputable character and conduct of that body popularly known as the church, because then it would be a faithful exponent of the divine philanthropy of Jesus, of his “good will to men,”—then it would be precisely what the church was when it acknowledged no law superior to the will of God.

We propose now to ascertain the position of the American churches in relation to the slavery question. The most of them have been compelled to take some action on this exciting subject. We shall notice, more especially, the late action of various denominations, both for and against slavery, that the reader may know precisely where each branch of the Protestant churches of this country, may be found. We do not deem it necessary to exhibit the relation of the Catholic church to slavery. We may remark here, however, by the way, that this church, if it be proper to call it a church, is soundly pro-slavery, and is, in America, as it is everywhere else, a staunch advocate of oppression. Few Protestant churches excel the Catholic in slaveholding.

Presbyterian (Old School.)

The Presbyterian church (O.S.) stands fully and unequivocally on the side of the oppressor. It is true that a few earnest anti-slavery men may be found in this denomination, but their influence upon it is scarcely felt. They are not able in the least to modify the decided, unfaltering pro-slavery position maintained by the General Assembly. So far as I know, the most ultra friends of slavery are perfectly satisfied with the late ecclesiastical action and influence of this church. It makes no pretensions to anti-slavery. The slaveholder is welcomed to its communion, is authorized to preach and is elevated to the highest posts of honor. At the last General Assembly fifty slaveholding presbyteries were represented. The place of meeting was Charleston, South Carolina. Dr. Lord, author of a celebrated sermon in support of the fugitive slave law, was elected moderator. The General Assembly of 1845, by a vote of 168 to 13, “Resolved, That the existence of domestic slavery, under the circumstances in which it is found in the southern portion of this country, is no bar to Christian communion.”

This church has been progressing in the wrong direction. In 1818, before the excision of the Presbyteries which formed the New School body, the General Assembly declared that “the voluntary enslaving of one part of the human race by another was a gross violation of the most precious and sacred rights of human nature,” “utterly inconsistent with the law of God,” and “totally irreconcilable with the spirit and principles of the gospel.” This was a noble declaration, but slaveholders were not excluded from the church as they should have been, but continued to flock in, until in 1836, a slaveholder presided over the General Assembly who openly said—“I draw my warrant from the Scriptures of the Old and New Testament to hold my slaves in bondage.”—Since 1836 the General Assembly has been wholly under the control of the pro-slavery interest. Her doctors of divinity have written learned treaties in defense of slavery, and slaveholders are at ease, yea, sleep undisturbed in her communion, and for all that that church is likely to say or do, will sleep on until they find themselves in company with Dives.

Presbyterian (New School.)

When the New School General Assembly was organized only three slaveholding Presbyteries were represented. There are now about twenty. A very large proportion of the ministers and members of this church are somewhat anti-slavery, and many of them decidedly anti-slavery; but the holding of slaves is not made a test of communion. Slaveholders have been and are now flocking into it. Ministers of the sanctuary and members of the General Assembly are slaveholders. Nevertheless, the action of the General Assembly has been such as to keep up an agitation and render the southern portion of the church somewhat restless.

The following resolution was adopted by the General Assembly, which convened at Detroit in 1850:

“That 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, by the obligations of guardianship or the demands of humanity, is an offense, in the proper import of that term, as used in the Book of Discipline, chap. i., sec. 3, which should be treated in the same manner as other offenses.”

The exceptions in this resolution are sufficient, especially when explained at the south, to cover almost all cases of slaveholding.

The Assembly of 1853 adopted a report earnestly requesting the Presbyteries in the slaveholding States to lay before the next Assembly distinct and full statements touching the following points:

“1. The number of slaveholders 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.’

“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.”

The debate on this report and the subsequent action of the southern Presbyteries prove conclusively that the Detroit resolution is utterly futile, and that slaveholding goes on in the southern part of the church without interruption. On this report, Rev. Mr. McLain, of Mississippi said:

“We disavow the action of the Detroit Assembly. We have men in our Church who buy slaves, and work them, because they can make more money by it than any other way. All who can, own slaves; and those who cannot, want to.”

Rev. William Homes, of Mo., said:

“The action of the Assembly of Detroit is null and void; for how can any man be found, not to be included in one or the other of the exceptions contained in it? All claim that their slaveholding is involuntary and justifiable. He concluded by strenuously asserting that the South would not submit to these inquiries.”

Rev. William Terry, of Va., said:

“He could not promise that the Virginia Presbyteries would give any replies to these inquiries. There was no hope, so long as slavery exists, that the church shall be free from it. If it has come to be true that the feeling of the North will not suffer the slaveholding ministers and members to remain in fellowship with the Church, the South will not remain with you. They do not contemplate a disconnection with slavery.”

Since the meeting of the Assembly the Presbyteries in the South have almost unanimously protested against the action in relation to slavery as “inquisitorial,” and have resolved to disregard totally the “earnest request” of the General Assembly. They have also resolved that the agitation of the subject in the Assembly must cease as a condition of the continued union of the church. Whether the pro-slavery element of this denomination will prevail, so as to “bury out of sight the Detroit resolution, silence the General Assembly on slavery, and make the New School Presbyterian Church a quiet home for those who “buy” “sell” and “work” slaves “because they can make money out of them,” cannot now be determined. We hope not, but knowing the aggressive spirit of slavery, we fear.[15]

Congregational.

It is somewhat difficult to define with any great degree of precision, the position of the Congregational churches in relation to slavery. Many of these churches are actively anti-slavery. The Congregationalists of Ohio, in a convention held at Mansfield:

“Resolved That we regard American slavery as both a great evil and a great violation of the law of God and the rights of man; and that we deem it our sacred duty to protest, by every christian means, against slaveholding, and against any and all acts which recognize the false and pernicious principle that makes merchandise of man.”

The largest representative body of congregationalists which has expressed itself on the question of slavery recently was the Albany Convention which met in 1852. This body adopted the following resolution:

Resolved, That in the opinion of this Convention, it is the tendency of the gospel, wherever preached in its purity, to correct all social evils, and to destroy sin in all its forms; and that it is the duty of Missionary Societies to grant aid to churches in slaveholding States in the support of such ministers only as shall so preach the gospel, and inculcate the principles and application of gospel discipline, that, with the blessing of God, it shall have its full effect in awakening and enlightening the moral sense in respect to slavery, and in bringing to pass the speedy abolition of that stupendous wrong; and that wherever a minister is not permitted so to preach, he should, in accordance with the directions of Christ in such cases “depart out of that city.”

It is believed that Congregationalists generally are progressing in the right direction.[16]

Methodist Episcopal Church (North and South.)

John Wesley pronounced slavery to be the “sum of all villanies.” The discipline of the Methodist Episcopal Church is quite positive in its condemnation of slavery. Some of the early Methodist preachers gave no quarters to this sin. But as the church increased in numbers and popularity, slaveholders, who at first came in by mere sufferance, assumed a bolder position, and finally ruled the whole church “with a rod of iron.”

The General Conference which convened in Cincinnati in 1836, after a warm discussion, adopted the following resolution:

“Resolved, By the delegates of the Annual Conferences, in General Conference assembled, that we are decidedly opposed to modern abolitionism, and wholly disclaim any right, wish, or intention to interfere in the civil and political relation between the master and slave as it exists in the slaveholding States of this Union.” Yeas 120, nays 14.

This resolution was an offering to appease the bloody Moloch of slavery, which had been aroused somewhat by Orange Scott. At a Gen. Conf. in 1840, held in Baltimore, a resolution was passed depriving colored persons of the right of testifying against white persons. The resolution reads as follows:

“Resolved, That it is inexpedient and unjustifiable for any preacher to permit colored persons to give testimony against white persons, in any State where they are denied that privilege by law.”[17]

The division of this Church (or secession, as some call it, of the Church South) has as yet resulted, so far as we can see, in no advantage to the slave. The southern portion or branch is not more pro-slavery than before; and the northern division occupies precisely the ground maintained when the resolutions of 1836 and 1840 were adopted, and when there were embraced within her communion the owners of 200,000 slaves. Slaveholding is not a bar to membership in the Methodist Episcopal Church North. Ten or eleven conferences are now slaveholding, and between 30 and 40,000 slaves are owned at the present time by members of this church.

The Baltimore Conference, which belongs to the church North, passed in 1836 the following resolution:

“Resolved, That this Conference disclaims any fellowship with abolitionism. On the contrary, while it is determined to maintain its well known, and long established position, by keeping the traveling preachers composing its own body, free from slavery; it is also determined not to hold connexion with any ecclesiastical body, that shall make non-slaveholding a condition of membership in the Church.”

This conference, so far from regarding slaveholding in the membership a sin, seems to consider it a virtue, and a condition of fellowship.

An effort to introduce the slavery question into the last General Conference was defeated, speakers were choked down, and the conference closed in disorder. Since the meeting of that body a number of Conferences have passed resolutions calling for the adoption of a rule which would exclude slaveholders from the church. Some strong men[18] seem determined not to rest the question until there is a semblance at least of consistency between the professions and practice of Methodism on slavery. This church has been “as much as ever deploring the evils of slavery,”[19] for scores of years, and as much as ever strengthening and building up the iniquity! And as a Methodist writer in the Northern C. Advocate in a late article asks—“Is it not high time for honest and God-fearing anti-slavery ministers and members of the Methodist Episcopal Church, to inquire whether in her official position, her anti-slavery professions and character are not all a mere sham!” It is to be feared that the good men of this church, who are laboring to effect its renovation from this foul sin, are doomed to disappointment, as many others, who have preceded them, have been. The fact that three new slaveholding conferences will be represented in the next General Conference of this body, augurs unfavorably.

This branch of the Methodist family is fearfully involved in the sin of slaveholding.—Slavery has silenced the voice of the church organ. Slaveholders have free access to its communion. The discipline contains a very disgraceful clause in relation to colored members. Article 12, Sec. 1st secures the right of suffrage to all male members who are WHITE. Article 7, Sec. 3, gives to each annual conference power to make for colored members of the church “such terms of suffrage” as they may think proper. In the same article the apparently neutral, but really pro-slavery character of this church is seen in the following words: “But neither the General Conference nor any annual conference shall assume power to interfere with the constitutional powers of the civil governments, or with the operations of the civil laws.” The civil law is the highest law recognized in this article, and where that makes chattels of men, this church is forbidden to interfere. In these quotations the principles of caste and lower-lawism, are most clearly inculcated. It is with surprise and sorrow that we find such odious features in the discipline of a church which boasts of MUTUAL RIGHTS.

Wesleyan Methodist Connection.

This denomination of Christians stands boldly and unequivocally upon the solid bible anti-slavery platform; and although not a large body, its influence has already been widely felt. It comes behind in no anti-slavery gift or grace. Its pulpit and press speak out earnestly and powerfully. The Syracuse Conference recently adopted the following resolutions, which are such as all the conferences of the connection pass unanimously:

“Resolved, That we hold—as ever—in abhorrence the system, esteeming it as ranking first in the dark list of systematized piracy, and all intelligent supporters of the abomination as being nothing, less or more, than willing pirates.

“Resolved, That to ask us to fraternize with any of the thousand and one organized or unorganized influences, going directly or indirectly to sustain the system, prominent among which are the principal churches and the great political parties of the country, is to offer direct insult to our sense of Christian propriety and gentlemanly courtesy.”

Baptists (Regular.)

The Regular Baptist Church occupies a decidedly pro-slavery position. Where slavery exists, it does not make slaveholding a bar to communion. It is true that there is a division between the Northern and Southern Baptist churches in benevolent operations, but this division is “one, not of principle, but of policy. Hence, there has been from the first, between the leaders of the Northern and Southern Associations, a cordial fraternization.”[20] This church is very influential in the South, and from no ecclesiastical organization has American slavery received a more powerful and hearty sanction. Many Baptists are, however, warm friends of the slave, but they have not been able to change or modify in the slightest degree the pro-slavery position of the general body.

Baptists (Free-will.)

The Free-will Baptist Church is decidedly anti-slavery. It stands in the front rank of those societies which are on the side of the oppressed battling for humanity. Amongst other excellent resolutions submitted by the committee on slavery at the last General Conference the following will show on what platform to look for a true Free-will Baptist:

“Resolved, That we re-affirm our opposition to the whole system of American Slavery; holding it to be absurd in the light of Reason, infamous in the eye of Justice, a deadly foe to human welfare, a libel on the Decalogue, and a reckless attack on the religion of Christ; and the only change we would recommend in our denominational attitude and policy on this subject, is, to take an advanced position in our warfare against the system, and to give a more open and public expression to our hostility.”

Baptists (Seventh-Day.)

The position of this branch of the Baptist family may be known from the following resolution passed by the Eastern Association:

“Resolved, That we enter our solemn protest against the system of American slavery, as a sin against God, and a libel on our national declaration, that “all men are created free and equal.””

Evangelical Association.

The Evangelical Association has inserted in its discipline the following resolution which indicates its ecclesiastical position:

“Question. What is to be done respecting slaveholders and the slave-trade?

“Answer. We have long since been convinced that the buying and selling of men and women, and slavery, is a great evil, and ought to be abhorred by every Christian: be it therefore known to all fellow-members, that none shall be allowed, under any pretence or condition whatever, the holding of slaves or the trafficking in the same.”

The United Brethren in Christ.[21]

This church believes slavery to be in itself a sin. The Constitution, which can only be altered by a vote of two-thirds of all the members of the society, declares that “involuntary servitude shall in no way be tolerated.” The 32d Section of Discipline reads as follows:

“All slavery in every sense of the word is totally prohibited, and shall in no way be tolerated in our Church. Should any be found in our society who hold slaves, they cannot continue as members unless they do personally manumit or set free such slaves. And when it is known to any of our ministers in charge of a circuit, station or mission, that any of its members hold a slave or slaves, he shall admonish such member to manumit such slave or slaves; and if such persons do not take measures to carry out the discipline, they shall be expelled by the proper authorities of the church; and any minister refusing to attend to the duties above described shall be dealt with by the authorities to which he is amenable.”

This section, substantially, has been in force since 1821. The United Brethren have congregations in Missouri, Kentucky, Virginia and Maryland.

At the General Conference, May 12, 1853, the Southern delegates reported that there were twelve cases of legal connection with slavery in the Church, but they were of a character so peculiar, that a difference of opinion had arisen as to whether the discipline intended to exclude them. The opinion and advice of the Conference was asked. The following answer, in substance, was given:

“All those cases reported are cases prohibited by the plain letter of our Discipline. Execute papers of immediate emancipation.—The sympathy of this Conference given to palliated cases of slavery would be an entering wedge of slavery into our Church. The Church must be disconnected with slavery in all its forms. The bishops are instructed to carry out the letter of Discipline.”

The action in this case was taken without a dissenting vote, and the delegates from the South assured the Conference that the intention of the Discipline, as above explained, should be executed.

The General Conference made provision for the publication of a monthly magazine. The following is from the Prospectus:

“The immediate abolition of slavery; rejecting that most odious and barbarous notion, that man has a right to hold property in man. The position will be taken that this is a monster that can never be tamed, a sin which violates every precept of the Bible. It will be our object to show that slavery (by which we mean the holding of property in man) is sinful, necessarily sinful, under all possible and conceivable circumstances.”

Various Churches.

Besides the churches already mentioned the following are decidedly anti-slavery:—“Associate Presbyterian,” “Reformed Presbyterian,” “Free Presbyterian,” (of which the venerable John Rankin is a member,) many local “Independent” churches, and the “Friends” or Quakers. The Quakers have a world-wide reputation for practical philanthropy. And on the other hand the following large denominations are decidedly pro-slavery:—“German Reformed,” “Dutch Reformed,” “Cumberland Presbyterian,” “Lutheran” and “Disciple” (or Campbellite.)

The following estimate made by W. G. Gephart, a Presbyterian minister, will give a “bird’s eye view” of the relation of the leading denominations of this country to slavery as it stood a few years since. At the present time they are only more deeply involved in the trade in the souls of men, than they were when this estimate was made:

“Now, suppose the average value of all these slaves be only $400 each, and it will give a capital of $264,225,200! invested in humanity, the interests of 660,653 beings upon whom God has chartered immortality, and stamped it with the signet of his own image.”

From this review it will be perceived that the most influential denominations have given their sanction to slavery. They have opened wide their doors to slaveholders, and have welcomed them to their communion. They have not advised nor commanded them to emancipate their slaves as a condition of admission to the church, to the Lord’s table, to the pulpit, or even into heaven itself!

Divines have, by a perversion of the Bible, corrupted the consciences of Southern, aye, even of Northern Christians, by the most subtle and monstrous errors. The holy Bible has been made, in the language of Blanchard, a smith shop whence consecrated hands have brought fetters for the feet, and manacles for the mind! “We have,” said Frederick Douglass, “men-stealers for ministers, woman-whippers for missionaries, and cradle-plunderers for church-members. The man who wields the blood-clotted cow-skin during the week fills the pulpit on Sunday and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week, meets me as class-leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible, denies me the right of learning to read the name of God who made me. He who is the religious advocate of marriage, robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that, scatters whole families,—sundering husbands and wives, parents and children, sisters and brothers,—leaving the hut vacant, and the hearth desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! all for the glory of God and the good of souls! The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church may be heard at the same time. The dealers in the bodies and souls of men, erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity.”