posed to. It has had slave-holders in its own communion; and from this trial Congregationalism has, as yet, been mostly exempt. Being thus free, ought not the testimony of Congregationalism to have been more than equal? ought it not to have done more than testify?—ought it not to have fought for the question? Like the brave three hundred in Thermopylæ left to defend the liberties of Greece, when all others had fled, should they not have thrown in heart and soul, body and spirit? Have they done it?
Compare the earnestness which Congregationalism has spent upon some other subjects with the earnestness which has been spent upon this. Dr. Taylor taught that all sin consists in sinning, and therefore that there could be no sin till a person had sinned; and Dr. Bushnell teaches some modifications of the doctrine of the Trinity, nobody seeming to know precisely what. The South Carolina presbyteries teach that slavery is approved by God, and sanctioned by the example of patriarchs and prophets. Supposing these, now, to be all heresies, which of them is the worst?—which will bring the worst practical results? And, if Congregationalism had fought this slavery heresy as some of her leaders fought Dr. Bushnell and Dr. Taylor, would not the style of battle have been more earnest? Have not both these men been denounced as dangerous heresiarchs, and as preaching doctrines that tend to infidelity? And pray where does this other doctrine tend? As sure as there is a God in heaven is the certainty that, if the Bible really did defend slavery, fifty years hence would see every honorable and high-minded man an infidel.
Has, then, the past influence of Congregationalism been according to the nature of the exigency and the weight of the subject? But the late convention of Congregationalists at Albany, including ministers both from New England and the Western States, did take a stronger and more decided ground. Here is their resolution:
Resolved, That, in the opinion of this convention, it is the tendency of the gospel, wherever it is 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 slave-holding 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 regard 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, "depart out of that city."
This resolution is a matter of hope and gratulation in many respects. It was passed in a very large convention,—the largest ever assembled in this country, fully representing the Congregationalism of the United States,—and the occasion of its meeting was considered, in some sort, as marking a new era in the progress of this denomination.
The resolution was passed unanimously. It is decided in its expression, and looks to practical action, which is what is wanted. It says it will support no ministers in slave states whose preaching does not tend to destroy slavery; and that, if they are not allowed to preach freely on the subject, they must depart.
That the ground thus taken will be efficiently sustained, may be inferred from the fact that the Home Missionary Society, which is the organ of this body, as well as of the New School Presbyterian Church, has uniformly taken decided ground upon this subject in their instructions to missionaries sent into slave states. These instructions are ably set forth in their report of March, 1853. When application was made to them, in 1850, from a slave state, for missionaries who would let slavery alone, they replied to them, in the most decided language, that it could not be done; that, on the contrary, they must understand that one grand object in sending missionaries to slave states is as far as possible, to redeem society from all forms of sin; and that, "if utter silence respecting slavery is to be maintained, one of the greatest inducements to send or retain missionaries in the slave states is taken away."
The society furthermore instructed their missionaries, if they could not be heard on this subject in one city or village, to go to another; and they express their conviction that their missionaries have made progress in awakening the consciences of the people. They say that they do not suffer the subject to sleep; that they do not let it alone because it is a delicate subject, but they discharge their consciences, whether their message be well received, or whether, as in some instances, it subjects them to opposition, opprobrium, and personal danger; and that where their endeavors to do this have not been tolerated, they have, in repeated cases, at great sacrifice, resigned their position, and departed to other fields. In their report of this year they also quote letters from ministers in slave-holding states, by which it appears that they have actually secured, in the
