abolition of slavery, through an amendment of the Constitu tion, a proposition which, by-the-by, received no favor either at the North or the South, thus testing the sincerity of those who professed to be opposed to slavery, and in favor of its gradual removal, while they only deprecated the imprudent measures of the immediatists. Mr. Adams was threatened with assassination, with an indictment by a Grand Jury of the District, and with expulsion from the House. A formal effort was made to pass a censure upon him, but it did not succeed.

CHAPTER XXXV.

OPPOSITION FROM LEADING CLERGY AND ECCLESIASTICAL

BODIES.

Recapitulation of Preceding Statements-Theological Seminaries-Ecclesiastical Bodies-Law of Lane Seminary against discussion (1834)-Conference of Meth. Epis. Ch., Cincinnati (1886)—Ohio Annual Conference (previous)-New York Annual Conference, (June, 1886, 1888)--Sentiments of Methodist Ministers-Official course of Presiding Elders and Bishops-Presbyterian Synod of PhiladelphiaAssociations of Congregational Ministers in Connecticut and Massachusetts in 1836-"Pastoral Letters" of 1836, and 1837-Extraordinary claims of Congregational Pastors-Origin of disaffection towards the Clergy on the part of a class of Abolitionists.

WHILE these efforts were making to put down abolitionists by mob violence, by State legislation, by denunciations from the Federal Executive, by violations of the U. S. Mails, by closing the Post-offices against their publications, by gagging discussion in Congress, and overthrowing the people's right of petition, there was still another power, more potent than all the others, standing behind and sustaining them all, with which abolitionists were called to contend. We mean the prevailing and predominant religious influences of the country, represented by and controlling theological seminaries, religious associations, churches, and ecclesiastical bodies. It is the religion of a country that shapes its political and social manifestations, under all forms of government, more especially under those of a popular character.

The position of the principal religious sects, respecting slavery, was exhibited in former chapters.* It appeared also in their support of the Colonization Society. The opposition

* Chap. XII. to XVIII.

+ Chap. XXIX.

of Theological Reviews, of religious journals, and of prominent clergymen, has been adverted to in the present connec tion.* It was to be expected that corresponding manifestations should be witnessed in Theological Seminaries and the action of ecclesiastical bodies. A few specimens must suffice, in this record.

Among the earliest and boldest attempts to suppress the discussion of the slave question in America, we have to record the gag law of Lane Seminary, Ohio, October 6, 1834, by which the students were ordered to disband both their AntiSlavery and Colonization Societies, (for it was important to appear impartial,) and, in a standing rule, forbidden to lecture, deliver addresses, or hold meetings among themselves, except of a devotional character. This was during the reign of mob violence against abolitionists, and more than a year before the demands of Gov. McDuffie and his Southern associates upon the free States of the North. The well known occasion was the formation of a flourishing Anti-Slavery Society. Though most of the students left the Seminary in consequence, and the laws were soon after repealed, yet the same spirit pervaded theological and literary institutions in general, and influences were generally exerted in them which prevented free discussion and inquiry.

In showing the position of the Methodist Episcopal Church on the slave question, we have already noticed the declaration of its General Conference at Cincinnati, in 1836, in which they "disclaim any right, wish, or intention, to interfere in the civil and political relation between master and slave, as it exists in the slaveholding States of this Union." At this same Conference a preamble and resolutions were adopted deprecating "the great excitement on the subject of modern abolitionism," and the course of some of its members, as "calculated to bring upon this body the suspicion and distrust of the community." They declared themselves "decidedly opposed to modern abolitionism." It was also

*See last two chapters.

"Resolved, by the Delegates of the Annual Conferences, in General Conference assembled, that they disapprove, in the most unqualified sense, the conduct of the two members of the General Conference, who are reported to have lectured in this city recently, upon, and in favor of, modern abolitionism."

This resolution was adopted by a vote of 122 to 11. The mover, Rev. S. G. Roszell, was reported to have said, in the debate, that he wished the Rev. Orange Scott (one of the censured members) was in heaven-(that is, he wished he was dead :)—in perfect keeping with the murderous sentiments so freely expressed by pro-slavery clergymen at that period, some specimens of which the reader has already seen.

This same Conference received a friendly address from the Methodist Wesleyan Conference in England, on the subject of slavery, but refused to publish it. They adopted, moreover, a pastoral address to the communicants of the M. E. Church, in which, after stating that the "Constitutional Compact" between the States precluded Church action against slavery, they added,

"These facts, which are only mentioned here as a reason for the friendly admonition which we wish to give you, constrain us, as your pastors, who are called to watch over your souls, as they must give an account, to exhort you to abstain from all abolition movements and associations, and to refrain from patronizing any of their publications," &c. &c.

*

"From every view of the subject which we have been able to take, and from the most calm and dispassionate survey of the whole ground, we have come to the conclusion that the only safe, scriptural, and prudent way for us, both as ministers and people, to take, is, WHOLLY TO REFRAIN FROM THIS AGITATING SUBJECT," &c.—Signed by order and in behalf of the General Conference of the M. E. Church, by the Bishops.

The General Conference represented both the northern and the southern portions of the M. E. Church, acting together. But northern Annual Conferences took the same ground.

The Ohio Annual Conference had, a short time before, Resolved,

1. "That we deeply regret the proceedings of the abolitionists and antislavery societies in the free States, and the consequent excitement produced thereby in the slave States, that we, as a Conference, disclaim all connection and co-operation with, or belief in the same, and that we hereby recommend

to our junior preachers, local brethren, and private members within our bounds, to abstain from any connection with them, or participation of their acts, in the premises, whatever.

2. "That those brethren and citizens of the North who RESIST THE AboLITION MOVEMENTS with firmness and moderation, are the true friends to the Church, to the slaves of the South, and to the Constitution of our common country," &c.

The New-York Annual Conference, in June, 1836, approved the doings of the General Conference, and disapproved the patronizing of Zion's Watchman, an anti-slavery Methodist paper, edited by Rev. La Roy Sunderland. It also Resolved that

"We are decidedly of the opinion that none ought to be elected to the office of a deacon or elder in our church, UNLESS HE GIVE A PLEDGE TO THE CONFERENCE THAT HE WILL REFRAIN FROM AGITATING THE CHURCH ON THIS SUBJECT," &c. &c.

In 1838, the same Conference resolved that any of its members or probationers who should patronize Zion's Watchman, recommend it, circulate it, obtain subscribers, or collect or remit moneys for it, "shall be deemed guilty of indiscretion, and dealt with accordingly."

"The Rev. George W. Langhorne, of North Carolina, in writing to the editor of Zion's Watchman, June 25, 1836, said:

"If you have not yet resigned your credentials as a minister of the Methodist Episcopal Church, I really think that, as an honest man, you should now do it." "You are bound to submit to their authority [the General Conference], or LEAVE THE CHURCH."

This sentiment, that abolitionists ought to quit the churches or cease disturbing their peace by anti-slavery agitation, was very current in the churches of most sects, even at the North, at this period, though much has been since said against the sin of schism, when abolitionists secede.

Presiding Elders refused to put anti-slavery resolutions in Quarterly Conferences, but readily put pro-slavery ones.

Bishops Hedding and Emory addressed a Pastoral Letter to the New England and New Hampshire Conferences, in which the anti-slavery excitement in that part of the country was discountenanced. They "advised the preachers, the trustees, and official and other members, to manifest their