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BAPTISTS.

Of all the religious denominations in the United States, it might be supposed that churchcraft could altogether be excluded from among the Baptists. Nevertheless, two recent circumstances evince that there is no consociation of men whom ecclesiastical authority will not vitiate.

Doubtless, many of those who have been led astray in reference to the Bible Society, and the adoption of novel translations of the Holy Scriptures, sincerely believe that they are thereby promoting the glory of the Redeemer, and the salvation of mankind. The avowed object is most imposing the safe preservation of the Scriptures, in all the purity and fidelity of accurate translations into the vernacular tongues but general combination would far better accomplish that mighty result, than sectarian effort. Therefore, some other motive must have impelled a disorganizing measure that can only produce uncertainty among the heathen, when different versions of the Bible, as "the oracles of God," are presented for their acceptance.

It is a fundamental law among Baptists, that their Associations, upon no pretext, or in any form, shall exercise any authority in doctrine or order. All that an Association legitimately can do, is to declare, that a church cannot be received, or shall not any longer be considered as a member of that union. What then can be thought of the following decision in moral casuistry and church discipline ?

One of the Baptist Associations in Georgia, lately determined upon this case.. A man slave, and a member of

a Baptist church, had cohabited with a woman, also a professor of religion, according to custom, without the obligations of the matrimonial covenant. The man was hired by the Baptist slaveholder to a person at a distant plantation. There he formed a connection with another woman, still retaining his membership in the church. The woman from whom he had been severed, also permitted the visits of another man. After some time, the man was recalled by his fellow Christian, the slaveholder, to his own plantation; and to gratify them, the second woman with whom he associated was permitted to accompany him. After his return, his first female companion claimed his affections. To silence all female disputes, he lived with both of them! Finally, the church resolved, that he must not consort with two woman, but might choose to which of them he would cleave; which arrangement was effected.

The church demanded of the Association, What is the rule of duty in cases of separation of male and female members of the church, by sale or hire? That "Church Court" decreed, that the separation of men and women slaves by sale or hire, at a distance which precludes personal intercourse, is considered by God as equivalent to death; and therefore, that each party is exonerated from all obligations, and is at liberty to form a new connection, just as freely as if the other was deceased! Now it is certain, that upon any other topic, Baptist churches would not have authorized such churchcraft, or tolerated such a "cloak for their sin." No body of men in any civilized nation, except a "Church Court," would thus delibe

rately proclaim to the world, a brazen-faced falsehood as undeniable fact, that persons living ure dead. No human beings, but an "Ecclesiastical Judicature," would audaciously declare, that incessant uncleanness, comprising fornication, adultery, and polygamy, is compatible with the profession of religion, and unexceptionable in a member of a Christian society.

METHODISTS.

Conferences among Episcopal Methodists are exclu sively hierarchical assemblies. Until within a few years past all their proceedings were conducted in the profoundest secrecy; for no person, except their own preachers, could obtain admission within the church during their sessions.

That there was some repugnant churchcraft in Methodist Conferences formerly, is now well known. I was in Baltimore in the year 1824, during the meeting of the Methodist General Conference, and having occasion, without delay, to see one of the British delegates, Mr. Reece, who was then shut up in the conclave in Eutaw street, it was with some difficulty that I obtained access to him. He finally left the house, and after having arranged the object for which I was anxious to see him, he denounced, in energetic language, the censurable practice of excluding the brethren from their deliberations. He also decidedly objected to the aristocratical principles and measures which predominated throughout their sessions;

and I am convinced, that he and his colleague returned to England with a far less favorable opinion of American Methodism, in reference to its government, than they possessed when they arrived in New York.

The controversy between the original dissidents who formed the existing societies of primitive Methodists, was attended with the usual effects of such contests. On the part of authority were displayed all the vexatious contrivances which irritated pride and disappointed ambition could put into operation; and the oppressed realized an injured reputation, betrayment by friends, alienation of families, and pecuniary embarrassment. The pages of the Methodist Protestant and other publications make known a series of ingenious devices to crush rebels, and exalt the ecclesiastical power, from which even a Jesuit prelate might learn additional "juggling." Those evils flow from John Wesley's inviting whom only he pleased, to sit in Conference with him as their ecclesiastical head. The Wesleyan system virtually included the slavish dogma of that haughty Anglican prelate, Horsley. In the British parliament, that semi-papist hierarch declared"The people have nothing to do with the laws but to obey them." Such, in truth, was the cardinal doctrine of original Methodism! Even now the Conferences retain all jurisdiction, both as to doctrines and discipline. All the public property, although not nominally, in fact, is vested in them, and the members have no alternative but implicit subjection, or an abandonment of the connection.

The Methodist Conferences, from their primitive re

gular organization in 1784 to the present period, have constantly developed, in a very edifying manner, the denial of their own creed of faith, and the abrogation of their own discipline. Within the last two years especially, have been disclosed the following choice and lovely features of that Beast, to whom "the dragon gave his power, and his seat, and great authority."

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INQUISITORIAL TEST.

The New York Conference enacted a 66 gag law" and stop law!" By the " gag law" no preacher was allowed to proclaim the doctrine, or to enforce the discipline of his own church; both which he had solemnly engaged to do "by the Holy Ghost," when he was ordained. By the "stop law" no man could be admitted as a minister, who would not virtually first engage to cast the words of Jehovah behind him, and when he saw a thief that he would consent with him, and that he would become a partaker with adulterers. Psalm 1. 17, 18. It must, however, with exultation be added, that the above compound load was so heavy and galling, that Issachar himself would not couch down, and bow his shoulders to bear those two Babylonish burdens. But the outrageous system was enforced at the Philadelphia Conference in 1838 !

PRELATICAL POWER.

It was an essential part of that usurpation, which was enacted at the Council of Trent, to impede free discussion, and to extinguish "the light and the truth;" that

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