be found adapted to such an inquiry, and whatever patient labour such an investigation may demand. The extracts will be mere brief selections designed to exhibit the prevailing mode of speaking and writing on the subject among intelligent religious men.

The following is the declared opinion of Rev. E. D. Sims, Professor in Randolph Macon College, a Methodist institution:

"These extracts from holy writ unequivocally assert the right of property in slaves, together with the usual incidents of that right, such as the power of acquisition and disposition in various ways, according to municipal regulations. The right to buy and sell, and to transmit to children by way of inheritance, is clearly stated. The only restriction on the subject, is in reference to the market, in which slaves or bondmen were to be purchased.

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Upon the whole, then, whether we consult the Jewish polity, instituted by God himself; or the uniform opinion and practice of mankind in all ages of the world; or the injunctions of the New Testament and the moral law; we are brought to the conclusion, that slavery is not immoral.

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Having established the point, that the first African slaves were legally brought into bondage, the right to detain their children in bondage follows as an indispensable consequence. "Thus we see, that the slavery which exists in America was founded in right."

The following sentiment was expressed by the late Rev. Wilbur Fisk, D. D., President of the Wesleyan University in Connecticut, a name standing deservedly high in the church.

"The relation of master and slave may, and does, in many cases, exist under such circumstances, as free the master from the just charge and guilt of immorality.

"I Cor. vii. 20-23.-This text seems mainly to enjoin and sanction the fitting continuance of their present social relations; the freeman was to remain free, and the slave, unless emancipation should offer, was to remain a slave.

"The general rule of Christianity not only permits, but, in supposable circumstances, enjoins a continuance of the master's authority.

"The New Testament enjoins obedience upon the slave as an obligation due to a present rightful authority."

The following resolutions of different religious bodies of the South may be regarded, without impropriety, as expressing the prevailing sentiment at the South in regard to the sanction which the Bible gives to slavery.

HOPEWELL PRESBYTERY, SOUTH CAROLINA.

1. "Slavery has existed in the church of God from the time of Abraham to this day. Members of the church of God have held slaves, bought with their money, and had them born in their houses; and this relation is not only recognised, but its duties are defined clearly, both in the Old and New Testaments.

2. "Emancipation is not mentioned among the duties of the master to his slave, while obedience even to the froward' master is enjoined upon the slave.

3. "No instance can be produced of an otherwise orderly Christian being reproved, much less excommunicated from the church, for the single act of holding domestic slaves, from the days of Abraham down to the date of the modern abolitionist."

HARMONY PRESBYTERY, SOUTH CAROLINA.

"Whereas, sundry persons in Scotland and England, and others in the north, east, and west of our country, have denounced slavery as obnoxious to the laws of God, some of whom have presented before the General Assembly of our church, and the Congress of the nation, memorials and petitions, with the avowed object of bringing into disgrace slaveholders, and abolishing the relation of master and slave: And whereas, from the said proceedings, and the statements, reasonings, and circumstances connected therewith, it is most manifest that those persons know not what they say, nor whereof they affirm;' and with this ignorance discover a spirit of self-righteousness and exclusive sanctity, &c.; therefore, Resolved,

1. "That as the kingdom of our Lord is not of this world, his church, as such, has no right to abolish, alter, or affect any institution or ordinance of men, political or civil, &c.

2. "That slavery has existed from the days of those good old slaveholders and patriarchs, Abraham, Isaac, and Jacob, (who are now in the kingdom of heaven,) to the time when the

apostle Paul sent a runaway slave home to his master, Philemon, and wrote a Christian and paternal letter to this slaveholder, which we find still stands in the canon of the Scriptures—and that slavery has existed ever since the days of the apostle, and does now exist.

3. "That as the relative duties of master and slave are taught in the Scriptures, in the same manner as those of parent and child, and husband and wife, the existence of slavery itself is not opposed to the will of God; and whosoever has a conscience too tender to recognise this relation as lawful, is 'righteous overmuch,' is 'wise above what is written,' and has submitted his neck to the yoke of men, sacrificed his Christian liberty of conscience, and leaves the infallible word of God for the fancies and doctrines of men."

CHARLESTON UNION PRESBYTERY.

"It is a principle which meets the views of this body, that slavery, as it exists among us, is a political institution, with which ecclesiastical judicatories have not the smallest right to interfere; and in relation to which, any such interference, especially at the present momentous crisis, would be morally wrong, and fraught with the most dangerous and pernicious consequences. The sentiments which we maintain, in common with Christians at the South of every denomination, are sentiments which so fully approve themselves to our consciences, are so identified with our solemn convictions of duty, that we should maintain them under any circumstances.

"Resolved, That in the opinion of this Presbytery, the holding of slaves, so far from being a sin in the sight of God, is nowhere condemned in his holy word-that it is in accordance with the example, or consistent with the precepts of patriarchs, apostles, and prophets, and that it is compatible with the most fraternal regard to the best good of those servants whom God may have committed to our charge; and that, therefore, they who assume the contrary position, and lay it down as a fundamental principle in morals and religion, that all slaveholding is wrong, proceed upon false principles."

SYNOD OF VIRGINIA.

"The committee to whom were referred the resolutions, &c., have, according to order, had the same under considerationand respectfully report, that in their judgment, the following resolutions are necessary and proper to be adopted by the Synod at the present time:

"Whereas, the publications and proceedings of certain organized associations, commonly called anti-slavery, or abolition societies which have arisen in some parts of our land, have greatly disturbed and are still greatly disturbing the peace of the church, and of the country; and the Synod of Virginia deem it a solemn duty which they owe to themselves and to the community to declare their sentiments upon the subject; therefore, Resolved, unanimously,

"That we consider the dogma fiercely promulgated by said associations—that slavery, as it exists in our slaveholding states, is necessarily sinful, and ought to be immediately abolished-and the conclusions which naturally follow from that dogma, as directly and palpably contrary to the plainest principles of common sense and common humanity, and to the clearest authority of the word of God."

The following is from the church in Petersburg, Virginia, 16th November, 1838::

"Whereas, the General Assembly did, in 1818, pass a law, which contains provisions for slaves, irreconcilable with our civil institutions, and solemnly declaring slavery to be a sin against God-a law at once offensive and insulting to the whole Southern community; Resolved,

1. "That, as slaveholders, we cannot consent longer to remain in connection with any church where there exists a statute conferring a right upon slaves to arraign their masters before the judicatory of the church-and that, too, for the act of selling them without their consent first had and obtained.

2. "That as the Great Head of the church has recognised the relation of master and slave, we conscientiously believe that slavery is not a sin against God, as declared by the General Assembly.

3. "That there is no tyranny more oppressive than that which is sometimes sanctioned by the operation of ecclesiastical law."

Thus also the Presbytery of Tombecbee, in a formal letter to the General Conference in Maine, expresses the following sentiments :-"In the Bible the state of slavery is clearly recognised, but the condition of the slave, like that of all society, is left to be regulated by the civil policy of the state, or country in which it exists. Abram, the friend of God, had

"Jacob

slaves born in his house, and bought with money." held slaves, without the least remorse of conscience, or reproof from God." "It was no sin for a priest to purchase a slave with money." “The Bible warrants the purchase of slaves as an inheritance for children for ever." "That slavery is not a moral evil, is evident from the fact, that it is nowhere condemned by the Redeemer, or his apostles, in the New Testament." "The Bible makes slavery a part of the domestic circle; it is associated with husband and wife, parents and children.”

Views similar to these are expressed in an article in the Princeton Biblical Repertory, for April, 1836-an article which was reprinted at Pittsburgh, on the eve of an important meeting of the General Assembly of the Presbyterian church, by Southern gentlemen, and which was understood to give great satisfaction to the friends of slavery in the South. The following extracts will show the views of the writer, and illustrate the inclination of those who look favourably on the system, to sustain their views by the authority of the Bible.

"It is on all hands acknowledged that, at the time of the advent of Jesus Christ, slavery in its worst forms prevailed over the whole world. The Saviour found it around him in Judea; the Apostles met with it in Asia, Greece, and Italy. How did they treat it? Not by the denunciation of slavery as necessarily and universally sinful. The subject is hardly alluded to by Christ in any of his personal instructions. The Apostles refer to it, not to pronounce upon it as a question of morals, but to prescribe the relative duties of masters and slaves."―pp. 275, 276. "An obvious deduction from the fact above referred to, is, that slaveholding is not necessarily sinful."-p. 277. "The argument from the conduct of Christ and his immediate followers seems to us decisive on the point, that slaveholding, in itself considered, is not a crime."―p. 279. "But what stronger argument can be presented to prove that the sacred writers did not regard slaveholding as in itself sinful, than that while they condemn all unjust or unkind treatment (even threatening) on the part of the masters toward their slaves, they did not condemn slavery itself."-p. 280. "That many of the attributes of