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Browsing named entities in a specific section of Horace Greeley, The American Conflict: A History of the Great Rebellion in the United States of America, 1860-65: its Causes, Incidents, and Results: Intended to exhibit especially its moral and political phases with the drift and progress of American opinion respecting human slavery from 1776 to the close of the War for the Union. Volume I.. Search the whole document.

Found 64 total hits in 45 results.

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George Fox (search for this): chapter 10
X. The churches and Slavery. We have seen that the Revolutionary era and the Revolutionary spirit of our country were profoundly hostile to Slavery, and that they were not content with mere protests against an evil which positive efforts, determined acts, were required to remove. Before the Revolution, in deed, a religious opposition to Slavery, whereof the society of Christian Friends or Quakers were the pioneers, had been developed both in the mother country and in her colonies. George Fox, the first Quaker, bore earnest testimony, so early as 1671, on the occasion of his visit to Barbadoes, against the prevalent cruelty and inhumanity with which negro slaves were then treated in that island, and urged their gradual emancipation. His letter implies that some of his disciples were slaveholders. Yet it was not till 1727 that the yearly meeting of the whole society in London declared the importing of negroes from their native country and relations, by Friends, not a commendable
John Leland (search for this): chapter 10
any right, wish, or intention, to interfere with the civil and political relation between master and slave, as it exists in the slaveholding States of this Union, condemned two ministers who had delivered Abolition lectures, and declared the opponents of Abolition true friends to the Church, to the slaves of the South, and to the Constitution of our Country. The Baptists of Virginia, in General Assembly, 1789, upon a reference from the session of the preceding year, on motion of Elder John Leland, Resolved, That Slavery is a violent deprivation of the rights of nature, and inconsistent with republican government; and therefore we recommend it to our brethren to make use of every measure to extirpate this horrid evil from the land; and pray Almighty God that our honorable Legislature may have it in their power to proclaim the great jubilee, consistent with the principles of good policy. But no similar declaration has been made by any Southern Baptist State Convention since
horrid evil from the land; and pray Almighty God that our honorable Legislature may have it in their power to proclaim the great jubilee, consistent with the principles of good policy. But no similar declaration has been made by any Southern Baptist State Convention since field-hands rose to $1,000 each, and black infants, at birth, were accounted worth $100. On the contrary, the Southern Baptists have for thirty years been among the foremost champions of slaveholding as righteous and Christian, and the Savannah River Baptist Association in 1835 gravely decided that slave husbands and wives, separated by sale, should be at liberty to take new partners; because such separation, among persons situated as our slaves are, is civilly a separation by death, and they believe that, in the sight of God, it would be so viewed. To forbid second marriages, in such cases, would be to expose the parties not only to greater hardships and stronger temptations, but to church censure for act
William Lloyd Garrison (search for this): chapter 10
excuse, the un-Orthodox, irreverent, and infidel tendencies which have been so freely, and not always unreasonably, ascribed to the apostles of Abolition. These have justly felt that the organized and recognized religion of the country has not treated their cause as it deserved and as they had a right to expect. The pioneers of modern Abolition were almost uniformly devout, pious, church-nurtured men, who, at the outset of their enterprise, took the cause of the slave Witness Lundy and Garrison at Boston, 1828. to the Clergy and the Church, with undoubting faith that it would there be recognized and by them adopted as the cause of vital Christianity. Speaking generally, they were repulsed and resisted, quite as much to their astonishment as their mortification; and the resulting estrangement and hostility were proportioned to the fullness of their trust, the bitterness of their disappointment. Alas! they had been friends in youth; But whispering tongues can poison truth, And
Christianity. Speaking generally, they were repulsed and resisted, quite as much to their astonishment as their mortification; and the resulting estrangement and hostility were proportioned to the fullness of their trust, the bitterness of their disappointment. Alas! they had been friends in youth; But whispering tongues can poison truth, And constancy lives in realms above; And life is thorny and youth is vain: And to be wroth with one we love, Doth work like madness on the brain. --Coleridge's Christabel. It would have been wiser, doubtless, to have forborne, and trusted, and reasoned, and remonstrated, and supplicated; but patience and policy are not the virtues for which reformers are apt to be distinguished; since, were they prudent and politic, they would choose some safer and sunnier path. No insurance company that had taken a large risk on the life of John the Baptist would have counseled or approved his freedom of speech with regard to the domestic relations of Herod.
embly did, at its session in 1794--long before its division into Old school and New school --adopt a note to one of the questions in its longer Catechism, wherein, expounding and applying the Eighth Commandment, it affirmed that the Biblical condemnation of manstealers comprehends all who are concerned in bringing any of the human race into Slavery, or retaining them therein. Stealers of men are those who bring off slaves or freemen, and keep, sell, or buy them. To steal a freeman, says Grotius, is the highest kind of theft, etc., etc. But this note was directed to be erased by the General Assembly of 1816, in a resolve which characterizes Slavery as a mournful evil, but does not direct that the churches be purged of it. In 1818, a fresh Assembly adopted an Expression of views, wherein Slavery is reprobated as a gross violation of the most precious and sacred rights of human nature, utterly inconsistent with the law of God, which requires us to love our neighbor as ourselv
Jesus Christ (search for this): chapter 10
e erased by the General Assembly of 1816, in a resolve which characterizes Slavery as a mournful evil, but does not direct that the churches be purged of it. In 1818, a fresh Assembly adopted an Expression of views, wherein Slavery is reprobated as a gross violation of the most precious and sacred rights of human nature, utterly inconsistent with the law of God, which requires us to love our neighbor as ourselves, and totally irreconcilable with the spirit and principles of the gospel of Christ, which enjoin that all things whatsoever ye would that men should do to you, do ye also to them. But, instead of requiring its members to clear themselves, and keep clear, of slaveholding, the Assembly exhorted them to continue and increase their exertions to effect a total abolition of Slavery, with no greater delay than a regard for the public welfare demands! and recommended that, if a Christian professor shall sell a slave, who is also in communion with our Church --said slave not b
y the very constitution of the body. And by no sect or class have anti-Slavery inculcations been more virulently reprobated than by the Baptists of the South. The Free-Will Baptists, several bodies of Scottish Covenanters, and other offsets from the original Presbyterian stock, with certain of the Methodist dissenters or seceders from the great Methodist Episcopal organization, have generally maintained an attitude of hostility to Slavery. So, of late years, have the greater number of Unitarian and Universalist conventions. But all these together are a decided minority of the American People, or even of the professing Christians among them; and they do not at all shake the general truth that the anti-Slavery cause, throughout the years of its arduous and perilous struggle up from contempt and odium to respect and power, received far more of hindrance than of help from our ecclesiastical organizations. And this fact explains, if it does not excuse, the un-Orthodox, irreverent, a
Benjamin Lundy (search for this): chapter 10
t does not excuse, the un-Orthodox, irreverent, and infidel tendencies which have been so freely, and not always unreasonably, ascribed to the apostles of Abolition. These have justly felt that the organized and recognized religion of the country has not treated their cause as it deserved and as they had a right to expect. The pioneers of modern Abolition were almost uniformly devout, pious, church-nurtured men, who, at the outset of their enterprise, took the cause of the slave Witness Lundy and Garrison at Boston, 1828. to the Clergy and the Church, with undoubting faith that it would there be recognized and by them adopted as the cause of vital Christianity. Speaking generally, they were repulsed and resisted, quite as much to their astonishment as their mortification; and the resulting estrangement and hostility were proportioned to the fullness of their trust, the bitterness of their disappointment. Alas! they had been friends in youth; But whispering tongues can poiso
s Grotius, is the highest kind of theft, etc., etc. But this note was directed to be erased by the General Assembly of 1816, in a resolve which characterizes Slavery as a mournful evil, but does not direct that the churches be purged of it. In 1818, a fresh Assembly adopted an Expression of views, wherein Slavery is reprobated as a gross violation of the most precious and sacred rights of human nature, utterly inconsistent with the law of God, which requires us to love our neighbor as ouing done so, the General Assembly of 1843 censured their action, and required that it be rescinded. And though, in 1846, the next General Assembly reiterated, in substance, the broad condemnation of Slavery contained in the Expression of Views in 1818, and in 1849 proclaimed that there has been no information before this Assembly to prove that the members of our Church, in the Slave States, are not doing all they can (situated as they are, in the providence of God) to bring about the posses
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