conferences, by 1836 it had so drifted away from its original position as to disclaim “any right, wish, or intention to interfere in the civil and political relation between master and slave, as it existed in the slaveholding states of the union.”  Meanwhile in the churches of the North there was the most insulting discrimination; in the Baptist Church in Hartford the pews for Negroes were boarded up in front, and in Stonington, Conn., the floor was cut out of a Negro’s pew by order of the church authorities.  In Boston, in a church that did not welcome and that made little provision for Negroes, a consecrated deacon invited into his own pew some Negro people, whereupon he lost the right to hold a pew in his church.  He decided that there should be some place where there might be more freedom of thought and genuine Christianity, he brought others into the plan, and the effort that he put forth resulted in what has since become the Tremont Temple Baptist Church.

Into all this proscription, burlesque, and crime, and denial of the fundamental principles of Christianity, suddenly came the program of the Abolitionists; and it spoke with tongues of fire, and had all the vigor and force of a crusade.

2. The Challenge of the Abolitionists

The great difference between the early abolition societies which resulted in the American Convention and the later anti-slavery movement of which Garrison was the representative figure was the difference between a humanitarian impulse tempered by expediency and one that had all the power of a direct challenge.  Before 1831 “in the South the societies were more numerous, the members no less earnest, and the hatred of slavery no less bitter,... yet the conciliation and persuasion so noticeable in the earlier period in twenty years accomplished practically nothing either in legislation or in the education of public sentiment; while gradual changes in economic conditions at the South caused the question to grow more difficult."[1] Moreover, “the evidence of open-mindedness can not stand against the many instances of absolute refusal to permit argument against slavery.  In the Colonial Congress, in the Confederation, in the Constitutional Convention, in the state ratifying conventions, in the early Congresses, there were many vehement denunciations of anything which seemed to have an anti-slavery tendency, and wholesale suspicion of the North at all times when the subject was opened."[2] One can not forget the effort of James G. Birney, or that Benjamin Lundy’s work was most largely done in what we should now call the South, or that between 1815 and 1828 at least four journals which avowed the extinction of slavery as one, if not the chief one, of their objects were published in the Southern states.[3] Only gradual emancipation, however, found any real support in the South; and, as compared with the work of Garrison, even that of Lundy appears in the distance with something of the mildness of “sweetness and light.”