human
from the universal moral sentiment of Christendom on the subject of slavery may be dated at about the year 1833. A year earlier began to be heard those vindications on political grounds of what had just been declared in the legislature of Virginia to be by common consent the most pernicious of political evils--vindications which continued for thirty years to invite the wonder of the civilized world. When (about 1833) a Presbyterian minister in Mississippi, the Rev. James Smylie, made the
gpt
which
human
that the system of American slavery was sanctioned and approved by the Scriptures as good and righteous, he found that his brethren in the Presbyterian ministry at the extreme South were not only surprised, but shocked and offended, at the proposition.[278:1] And yet such was the swift progress of this innovation that in surprisingly few years, we might almost say months, it had become not only prevalent, but violently and exclusively dominant in the church of the southern States, with the partial exception of Kentucky and Tennessee. It would be difficult to find a precedent in history for so sudden and sweeping a change of sentiment on a leading doctrine of moral theology. Dissent from the novel dogma was suppressed with more than inquisitorial rigor. It was less perilous to hold Protestant opinions in Spain or Austria than to hold, in Carolina or Alabama, the opinions which had but lately been commended to universal acceptance by the unanimous voice of great religious bodies, and proclaimed as undisputed principles by leading statesmen. It became one of the accepted evidences of Christianity at the South that infidelity failed to offer any justification for American slavery equal to that derived from the Christian Scriptures. That eminent leader among the Lutheran clergy, the Rev. Dr. Bachman, of Charleston, referred