Page:Charles Bradlaugh Humanity's Gain from Unbelief.djvu/11

 a Christian Church joined in an actual attempt to hang him.

When abolition was advocated in the United States in 1790, the representative from South Carolina was able to plead that the Southern clergy "did not condemn either slavery or the slave trade"; and Mr. Jackson, the representative from Georgia, pleaded that "from Genesis to Revelation" the current was favorable to slavery. Elias Hicks, the brave Abolitionist Quaker, was denounced as an Atheist, and less than twenty years ago a Hicksite Quaker was expelled from one of the Southern American Legislatures, because of the reputed irreligion of these abolitionist "Friends".

When the Fugitive Slave Law was under discussion in North America, large numbers of clergymen of nearly every denomination were found ready to defend this infamous law. Samuel James May, the famous abolitionist, was driven from the pulpit as irreligious, solely because of his attacks on slaveholding. Northern clergymen tried to induce "silver tongued" Wendell Philips to abandon his advocacy of abolition. Southern pulpits rang with praises for the murderous attack on Charles Sumner. The slayers of Elijah Lovejoy were highly reputed Christian men.

Guizot, notwithstanding that he tries to claim that the Church exerted its influence to restrain slavery, says ("European Civilisation", vol. i., p. 110):

And my contention is that this "development in other ideas and principles of civilisation" was long retarded by Governments in which the Christian Church was dominant. The men who advocated liberty were imprisoned, racked, and burned, so long as the Church was strong enough to be merciless.

The Rev. Francis Minton, Rector of Middlewich, in his recent earnest volume on the struggles of labor, admits