But, has nothing worse occurred from the advocacy of the _per se_ doctrine, than an exhibition of inconsistency on the part of abolitionists, and the perpetuation of slavery resulting from their conduct? This has occurred. Three highly respectable religious denominations, now limited to the North, had once many flourishing congregations in the South. On the adoption of the _per se_ doctrine, by their respective Synods, their congregations became disturbed, were soon after broken up, or the ministers in charge had to seek other fields of labor. Their system of religious instruction, for the family, being quite thorough, the slaves were deriving much advantage from the influence of these bodies. But when they resolved to withhold the gospel from the master, unless he would emancipate, they also withdrew the means of grace from the slave; and, so far as they were concerned, left him to perish eternally! Whether this course was proper, or whether it would have been better to have passed by the morality of the legal relation, in the creation of which the master had no agency, and considered him, under Providence, as the moral guardian of the slave, bound to discharge a guardian's duty to an immortal being, we shall not undertake to determine. Attention is called to the facts, merely to show the practical effects of the action of these churches upon the slave, and what the _per se_ doctrine has done in depriving him of the gospel. Another remark, and we have done with this topic. Nothing is more common, in certain circles, than denunciations of the Christian men and ministers, who refuse to adopt the _per se_ principle. We leave others to judge whether these censures are merited. One thing is certain: those who believe that slavery is a great civil and social evil, entailed upon the country, and are extending the gospel to both master and slave, with the hope of removing it peacefully, can not be reproached with acting inconsistently with their principles; while those who declare slavery _malum in se_, and refuse to fellowship the Christian slaveholder, because they consider him a robber, but yet use the products of slave labor, may fairly be classified, on their own principles, with the hypocritical people of Israel, who were thus reproached by the Most High: "What hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth?. . . . . When thou sawest a thief, then thou consentedst with him."[95] FOOTNOTES: [92] This is the phrase, nearly verbatim, used by Mr. Sumner in his speech on the Fugitive Slave Bill. Language, a little more to the point, is used in "The Friendly Remonstrance of the People of Scotland, on the Subject of Slavery," published in the _American Missionary_, September, 1855. In depicting slavery it speaks of it as a system "which robs its victims of the fruits of their toil."