submitted to the Christians of this nation, and to Christians of all nations, for such an hour and such a crisis was this action sufficient? Did it do anything? Has it had the least effect in stopping the evil? And, in such a horrible time, ought not something to be done which will have that effect?
Let us continue the history. It will be observed that the resolution concludes by referring the subject to subordinate judicatories. The New School Presbytery of Cincinnati, in which were the professors of Lane Seminary, suspended Mr. Graham from the ministry for teaching that the Bible justified slavery; thereby establishing the principle that this was a heresy inconsistent with Christian fellowship. The Cincinnati Synod confirmed this decision. The General Assembly reversed this decision, and restored Mr. Graham. The delegate from that presbytery told them that they would never retrace their steps, and so it proved. The Cincinnati Presbytery refused to receive him back. All honor be to them for it! Here, at least, was a principle established, as far as the New School Cincinnati Presbytery is concerned,—and a principle as far as the General Assembly is concerned. By this act the General Assembly established the fact that the New School Presbyterian Church had not decided the Biblical defence of slavery to be a heresy.
For a man to teach that there are not three persons in the Trinity is heresy.
For a man to teach that all these three Persons authorize a system which even Mahometan princes have abolished from mere natural shame and conscience, is no heresy!
The General Assembly proceeded further to show that it considered this doctrine no heresy, in the year 1846, by inviting the Old School General Assembly to the celebration of the Lord's supper with them. Connected with this Assembly were, not only Dr. Smylie, and all those bodies who, among them, had justified not only slavery in the abstract, but some of its worst abuses, by the word of God; yet the New School body thought these opinions no heresy which should be a bar to Christian communion!
In 1849 the General Assembly declared[1] that there had been no information before the Assembly to prove that the members in slave states were not doing all that they could, in the providence of God, to bring about the possession and enjoyment of liberty by the enslaved. This is a remarkable declaration, if we consider that in Kentucky there are no stringent laws against emancipation, and that, either in Kentucky or Virginia, the slave can be set free by simply giving him a pass to go across the line into the next state.
In 1850 a proposition was presented in the Assembly, by the Rev. H. Curtiss, of Indiana, to the following effect: "That the enslaving of men, or holding them as property, is an offence, as defined in our Book of Discipline, ch. 1, sec. 3; and as such it calls for inquiry, correction and removal, in the manner prescribed by our rules, and should be treated with a due reo-ard to all the aggravating or mitigating circumstances in each case." Another proposition was from an elder in Pennsylvania, affirming "that slave-holding was, prima facie, an offence within the meaning of our Book of Discipline, and throwing upon the slave-holder the burden of showing such circumstances as will take away from him the guilt of the offence."[2]
Both these propositions were rejected. The following was adopted: "That slavery is fraught with many and great evils; that they deplore the workings of the whole system of slavery; that the holding of our fellow-men in the condition of slavery, except in those cases where it is unavoidable from 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, and should be regarded and treated in the same manner as other offences: also referring this subject to sessions and presbyteries." The vote stood eighty-four to sixteen, under a written protest of the minority, who were for no action in the present state of the country. Let the reader again compare this action with that of 1818, and he will see that the boat is still drifting,—especially as even this moderate testimony was not unanimous. Again, in this year of 1850, they avow themselves ready to meet, in a spirit of fraternal kindness and Christian love, any overtures for reunion which may be made to them by the Old School body.
In 1850 was passed the cruel fugitive slave law. What deeds were done then! Then to our free states were transported those scenes of fear and agony before acted only on slave soil. Churches were broken up. Trembling Christians fled. Husbands and wives were separated. Then to the poor African was fulfilled the dread doom
