and the slaveites instantly began "to smite with the fist of wickedness."

I was standing in the same pew, in the First Presbyterian church in Philadelphia, in 1817, with John B. Romeyn, John McLeod, and Jacob Broadhead, during the discussion upon George Bourne's appeal respecting his sermons upon slavery, which he had preached in Virginia, in 1814 and 1815. That elder who had been the principal contriver and actor in all the mischief and contentions which had agitated the Third Presbyterian congregation in Philadelphia, was pouring forth a stream of mingled gall and absurdity against Mr. Bourne. In the midst of that elder's invectives, Mr. McLeod remarked to the appellant "Brother, when you lived in Virginia, you must have been among a company of terrible knaves. I hope the Lord will give you a safe deliverance from their ungodly clutches.”

In 1818, after the Assembly had enacted that their own long acknowledged creed of faith was a nullity, they prepared and published a declaration respecting slavery: and thus they wrapped it up!-The Northern members strove to quiet their consciences, that it was most expedient to be at peace with the "mens tealers," their brethren, and especially as they had jointly promulged a manifesto against the harsh treatment of slaves: and the Southern deceivers exulted, that they had so completely befooled and manacled their dough-faced consociates. That testimony was ordered to be read in every Presbyterian church throughout the United States. But it is most probable, that it was not enounced in one congregation: for when it

was republished by the American Anti-Slavery Society, four years ago, even its authenticity at first was disputed. Thus did they deny their own Confession of Faith, and vitiate their own discipline.

One of the most remarkable illustrations of Jesuitism in modern history was developed by that Church Court. They enjoined upon all their preachers and members, "to use their earnest and unwearied endeavors to efface the blot of slavery, and "to obtain its complete abolition throughout the world ;" and at the same time, poured out the vials of their wrath and unrighteousness upon George Bourne, one of their own ministers, who had honestly fulfilled their injunctions.

Seven years after, John D. Paxton, a Presbyterian preacher of Virginia, also endeavored literally to obey their expressed will in the pure work of mercy and duty. For that conscientious discharge of his own obligations. and their recommendation, the teaching of his colored domestics the Christian religion, giving them a capacity for useful freedom, and then emancipating his slaves, he was so persecuted by his brother Presbyterians, that he was compelled to remove from that state; and has constantly since experienced their malignity.

Twenty years have subsequently elapsed; and now the Presbyterian slave-drivers admit that they are pronounced by that General Assembly of 1818, "the vilest of sinners"and that if the doctrines of that body, then enounced, are true, the abolitionists are both correct and justifiable in all their principles, designs, and measures. Therefore, they loudly and resolutely demand the excision of that paper

which was only issued as a cloak for injustice, if possible to conceal the ungodly proceedings of that Church Court, which was entirely swayed by George Baxter, Conrad Speece, and other "sinners of the first rank, and guilty of the highest kind of theft."

DOCTRINES AND DISCIPLINE.

Deadly feuds exist between the several parties of Presbyterians; who may generally be classified, according to their own nomenclature, as old Calvinists, new school men, slaveholders, and abolitionists. The now manifested irreconcilable hostility has gradually been increasing for nearly ten years. At first the dispute was confined chiefly to the novelties which were attached to the religious revivals; combining an unusual style of theological exposition, with customs previously unknown during the devotional exercises.

Prior to that period, throughout their churches, the efforts for the missionary cause, whether in foreign countries or for domestic purposes, were comparatively feeble and inefficient. The increasing solicitude to support the American Board of Foreign Missions and the rapid enlargement of the Home Missionary Society, excited the attention and envy of men who had long been dormant in that great work of Christian philanthropy. It was, therefore, resolved to regain the control which had almost imperceptibly escaped from their grasp. Two plausible pleas for sectarian exclusiveness were invented. Bigotry was aroused by the alarm of false doctrine. Selfishness and pride were coaxed by the pretence that all missionary

operations should be directed by "the church;" which term as used to designate a number of distinct societies combined in one delegated "Ecclesiastical Judicature," under any appellative, is no more sanctioned by the New Testament, than the application of it by the Romanists to their phantom idol-god!

That all the theology which has been disseminated of late years is gospel, I do not assert; for part of it I cannot comprehend; and I seriously believe, that some of the controvertists themselves do not understand their own metaphysical conundrums. Either from the transcendent nature of the subjects, or the mental incapacity of the expositors, and listeners, and readers, to many of them may justly be applied the Lord's expostulation to Job" Who is this that darkeneth counsel by words without knowledge?"-However, the "dreamers" have quarrelled, until they have disputed themselves upon the opposite sides of an impassable gulf; and all their ingenuity cannot now build a bridge across that fathomless pit. Indeed, could that mighty achievement be accomplished, it is not desirable! It will be far more advantageous to the cause of Christ, that the Presbyterians should be subdivided. All the slave-drivers, and their dough-faced confederates, like "wood, hay, and stubble," will inevitably amalgamate. The Rabbis and the Issachars may make a second confederacy. A third class might be consociated from the friends of Christian liberty and evangelical truth. Other dissidents can unite by the "elective affinity," which is a cabalistic two-tongued phrase, that means either the discord, or the communion of saints, according as it is applied.

That the churches of Christ should sustain and direct missionary operations is a self-evident truism: for no other persons will propel that holy cause. But the real ques

tion is this-which is the most efficient method to secure the desirable result? Disputation concerning the means only impedes the attainment of the end. Years have been wasted upon that mischievous controversy, while satan has instigated the strife; and people have "walked in darkness, who might have seen the great light."

Those two points have constituted the ostensible themes of vituperation in Presbyterian Church Courts," until the gospel of peace has almost lost its power, and the conversion of sinners has been forsaken for the obtaining of proselytes. The energies of the prominent craftsmen have been devoted to secure the ascendency in the principal "Ecclesiastical Judicatures;" while the lofty claims of equity and truth have openly been sacrificed to the sinister scheme of attaining the preeminence; whence the bond of union is broken, and during the present generation never more can be consolidated.

The most imposing fallacy respecting the management of missionary operations by "Church Courts" is thisthat voluntary societies are irresponsible institutions, and that the managers of them, not being subject to the control of an "Ecclesiastical Judicature," may conduct their affairs as they please; and whether they duly use or pervert the public money, they are not amenable to any superior authority; and, therefore, that the power which is thus conferred upon a few executive officers, should not be committed to them. Whence, according to the logic of

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