8. That slavery, as it exists in these United States, is not a moral evil. (Georgia Conference, Methodist.)
9. That, without a new revelation from heaven, no man is entitled to pronounce slavery wrong.
10. That the separation of slaves by sale should be regarded as separation by death, and the parties allowed to marry again. (Shiloh Baptist Ass., and Savannah River Ass.)
11. That the testimony of colored members of the churches shall not be taken against a white person. (Methodist Church.)
In addition, it has been plainly avowed, by the expressed principles and practice of Christians of various denominations, that they regard it right and proper to put down all inquiry upon this subject by Lynch law.
One would have imagined that these principles were sufficiently extraordinary, as coming from the professors of the religion of Christ, to have excited a good deal of attention in their Northern brethren. It also must be seen that, as principles, they are principles of very extensive application, underlying the whole foundations of religion and morality. If not true, they were certainly heresies of no ordinary magnitude, involving no ordinary results. Let us now return to our inquiry as to the course of the Northern church in relation to them.
CHAPTER II.
In the first place, have any of these opinions ever been treated in the church as heresies, and the teachers of them been subjected to the censures with which it is thought proper to visit heresy?
After a somewhat extended examination upon the subject, the writer has been able to discover but one instance of this sort. It may be possible that such cases have existed in other denominations, which have escaped inquiry.
A clergyman in the Cincinnati N. S. Presbytery maintained the doctrine that slave-holding was justified by the Bible, and for persistence in teaching this sentiment was suspended by that presbytery. He appealed to Synod, and the decision was confirmed by the Cincinnati Synod. The New School General Assembly, however, reversed this decision of the presbytery, and restored the standing of the clergyman. The presbytery, on its part, refused to receive him back, and he was received into the Old School Church.
The Presbyterian Church has probably exceeded all other churches of the United States in its zeal for doctrinal opinions. This church has been shaken and agitated to its very foundation with questions of heresy: but, except in this individual case, it is not known that any of these principles which have been asserted by Southern Presbyterian bodies and individuals have ever been discussed in its General Assembly as matters of heresy.
About the time that Smylie's pamphlet came out, the Presbyterian Church was convulsed with the trial of the Rev. Albert Barnes for certain alleged heresies. These heresies related to the federal headship of Adam, the propriety of imputing his sin to all his posterity, and the question whether men have any ability of any kind to obey the commandments of God.
For advancing certain sentiments on these topics, Mr. Barnes was silenced by the vote of the synod to which he belonged, and his trial in the General Assembly on these points was the all-engrossing topic in the Presbyterian Church for some time. The Rev. Dr. L. Beecher went through a trial with reference to similar opinions. During all this time, no notice was taken of the heresy, if such it be, that the right to buy. sell, and hold men for purposes of gain, was expressly given by God; although that heresy was publicly promulgated in the same Presbyterian Church, by Mr. Smylie, and the presbyteries with which he was connected.
If it be accounted for by saying that the question. of slavery is a question of practical morals, and not of dogmatic theology, we are then reminded that questions of morals of far less magnitude have been discussed with absorbing interest.
The Old School Presbyterian Church, in whose communion the greater part of the slave-holding Presbyterians of the South are found, has never felt called upon to discipline its members for upholding a system which denies legal marriage to all slaves. Yet this church was agitated to its very foundation by the discussion of a question of morals which an impartial observer would probably consider of far less magnitude, namely, whether a man might lawfully marry his deceased wife's sister. For the time, all the strength and attention of the church seemed concentrated upon this important subject. The trial went from Presbytery to
