with the system of oppression, which they cannot but regard as equally wicked, infamous, and destructive. They immediately take measures to bring the doctrine of immediate repentance to bear upon this whole matter. With filial confidence and love, they seek the sympathy, and countenance, and aid of their instructor, who had so eloquently and effectually impressed upon their minds the doctrine, on which they are now acting. But alas, they are disappointed, mortified, and shocked to find, that the reverend doctor is disposed to shrink from the practical application of the truth, of which, as an abstract affair, he was so zealous and so able an advocate. The threatening attitude of angry sinners in his vicinity has already filled him with alarm and affright. He exhorts the "students of divinity," who have disturbed the consciences of these transgressors to desist. Nay, he lends his countenance to measures, which are designed to force them to hold their tongues and stop their efforts! Such treatment, we should think, might well be expected to "drive out before it those dispositions, which become all students, especially students of divinity." Perhaps Mr. W. had his eye on some such case, as we have been supposing.

In this connection, we shall be permitted to say, that we were much surprised with a reference, which in describing the position of the true reformer at the commencement of his career, Mr. Woods professes to make "to the Scriptures." The phraseology, he employs enabled us to determine with tolerable certainty what passage, he would recall to our thoughts. By comparing that passage with his statement, our readers can hardly fail to perceive how much confidence and credit he is entitled to, for his conscienciousness and accuracy in using scriptural authority.

MR. WOODS.

"According to the Scriptures, he (the true reformer) makes his stand UPON THE ancient way; THENCE he looks about, to discover what is the right way, and so walks in it."

JEREMIAH VI. 16.

Thus saith the Lord; Stand ye IN THE WAYS, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.

Mr. Woods, in accordance with the public sentiment of the circle, to which he seems "for better or for worse" to have attached himself, places his reformer UPON the ancient way; the Scriptures bid him stand at the point, where "the ways" meet-"in the WAYS." From the ancient way Mr.

Woods' reformer looks about to discover the "right way" whereas, according to the Scriptures, the phrases "old paths" and "good way" describe the same road. Mr.Woods and his authority however happily agree in describing the reformer as something more than a "tongue-valiant" hero, who is eager bravely to expend never so much wind in contending with naughty abstractions;-he resolutely "WALKS THEREIN" when his eyes are once blessed with the sight of "the good way"—though in so doing, he may be obliged to walk away from a "theological seminary." "According to the Scriptures," we are required amidst conflicting opinions and designs and pursuits, earnestly to inquire, and resolutely to seek for the ends and objects; the plans and methods to which the God of holiness would have us devote our strength and our resources. On the foundations of the universe and in his sacred word, He has clearly and impressively described "the old paths-the good way." And when we have discovered amidst the various relations we sustain what is the will of God, we are to make that will the very basis of all our designs, and methods, and exertions. "According to the Scriptures," then we are required,

1. By earnest inquiry and thorough examination, to seek the "good way;"

2. When found, to walk therein; and

3. To expect in so doing "rest for our souls."

This was precisely the course pursued by the "students, and especially the students in divinity" in one of the "theological seminaries" "among us." They "stood in the ways" and on a most important subject where many of the wise and the good were benighted and embarrassed "asked”— with great sincerity and earnestness and pathos "asked for the old paths"-paths opened and defined in eternity by the unerring Hand; and when the "good way" shone brightly before them, they ventured without hesitation or delay "to walk therein." With a strong unyielding hand, they pushed their inquiries right on in a straight line to just and sound conclusions; and these conclusions they proclaimed both with their lips and in their lives. "For these causes," they were now reproached as sturdy rebels, though they had broken no law, violated no just authority; now they were ridiculed as noisy "boys," though they wielded the powers of mature age; and finally, they were pitied as the victims

of "monomania"; though none "of their adversaries were able to resist the wisdom and the spirit, by which they spake."

In another case, which has attracted no little attention, inquiry and discussion on a most important practical concern, to ascertain the "good way," was introduced and encouraged by the faculty of a collegial and theological institution. But the enemies of free discussion and thorough reformation were greatly displeased. They were as captious, illnatured, unprincipled and violent in their opposition, as the bad cause, in which they were engaged, could well make them. Falsehoods, equally gross, silly, and malignant, invented to injure that faculty, were not only put into circulation; but published as on "the best authority" in the* official journal of a professedly benevolent society, which by a late doctor of divinity on a great occasion was shown, in his way, to be "twin-sister of the American Bible Society." How difficult it is to suit evil doers in the methods, which may be employed to expose their ill-designs?

The General Assembly of the church, to which Mr. W. is understood to belong, ought not to be slow to take the hint, which clearly belongs to them, when he throws out the suggestion for the benefit doubtless of "all whom it may concern" that the bad spirit, he describes, "has crossed the track of many of our benevolent enterprises, disturbing their counsels, dividing their friends, and putting a stop to the good, they were doing." Many of the doctors, who are so bitterly opposed to the great voluntary associations of the church, we doubt not are Mr. Woods' constant and admiring readers. We hope, they will take in good part and turn to good account the admonition, to which they are so justly entitled, and which they so greatly need. A word to the wise is sufficient.

But others have been charged with "crossing the track and disturbing the counsels of" some of "our benevolent enterprizes." The friends of the colored American, in their

See the African Repository, for Oct. 1833, p. 245, 6. The statement, there published, Prof. Green over his own name pronounced false; and called on Mr. Gurley, the editor of the African Repository, to describe the authority, on which it was made. This Mr. G. has hitherto neglected to do. After some eighteen months, the secretary of the trustees of the Western Reserve College admitted, that the statement, complained of, was false. Will Mr. Gurley now let the public know, on whose authority such a silly lie was told in the Repository?

united exertions to raise him among his fellow-citizens to his proper level, have ventured respectfully and earnestly to request the American Bible Society to see to it, that the holy volume, according to the solemn resolutions of that institution, be offered to every family in the republic. This request, though it brought those, who urged it, to the attitude of entreaty, seems to have been regarded by not a few, as involving an attack upon the Bible Society! We have reason to know, that the abolitionists have been solemnly warned against repeating such a request, on the ground that they would excite against the good cause, in which they were enlisted, a great deal of prejudice and opposition! However you may explain yourselves, we have been assured, you will be represented and regarded, as waging war upon that sublime institution, which has the reverence and the confidence of the whole nation. And so, to intreat the Bible Society to place the sacred volume within the reach of the injured, the degraded, and the wretched, is to wage war upon it! That is, we wage war upon the Bible Society in presenting to its compassionate regard those very objects, which are embraced in its appropriate design! The institution is so sacred, so venerable, so deeply rooted in the hearts of all the churches of our land, that we may not lead up our poor, persecuted black brother, and humbly ask that a crumb of mercy may be given him! The oppressor is a patron of the Bible Society; and he will be offended if the victims of his rapacity are pitied!—But the law forbids the slave to read the Bible! Horrible, most horrible! Could a law framed in Hell more directly and flagrantly oppose the designs of Heaven! And is the church to witness the damning influence of such laws without pity, disgust, and indignation! But how are these emotions, with correspondent action, to be produced? Treading in the foot-prints of the "priest and Levite," are we to turn away from our brother, leaving him "half dead" in the hands of the thieves, who have stripped him, and wounded him, and now stand over his bleeding body, to deprive him of any kind offices, which humanity might offer? No, let the Bible be offered, again and again, to all, who ought to read its pages. If they are forbidden, or unable to do so, let the petty tyrants, who keep them in ignorance and chains, be constrained, again and again, before the eyes of the nation, to belch out

their blasphemies, and swing their cart-whips! Abused and resisted mercy will at length rouse up, and plead with energy and effect the cause of the oppressed.

After all, what are the elements of this institution, which we must approach with so much lowliness and reverence? We own we have been amused with the mutual relation of things, which a little attention to this inquiry forced upon our notice. The same men, who were warned to beware of pressing their petitions upon the Bible Society, lest they should profanely approach, and rudely touch a thing too sacred for "unbidden hands to meddle with," find that THEY THEMSELVES, as truly as any of the children of Adam, are members of this institution. They help compose what is too hallowed and venerable for them to address, even in the language of supplication! As members of one society, they must uncover their heads, and reverently bow, with their fingers on their lips, to THEMSELVES, as members of another society!

Mr. Woods, in his vague and misty way, gravely tells us, that in this country, "the State-THE Church, are laid open with unsuspecting frankness, to the view and touch of the whole nation." True enough. But BY WHOM? To whose condescension is the nation indebted for this wonderful privilege? Why, to their own? The task, which in this country every man has the responsibility of performing, is most graciously placed beneath his eye, and within his reach! The nation is magnanimously pleased to permit the nation to see what the nation is a-doing! And so the people, unsuspectingly allowing the people to see what the people are about, may, taking advantage of the liberty which the people have granted to the people, go on to modify, and reform, and radically amend the doings of the people! We would humbly suggest to Mr. Woods, whenever he may take up his pen again to write down the radicals, to dedicate his paragraphs to the ghost of prince Metternich.

We will endeavor, however, to remember, for high and holy purposes, what Mr. Woods reminds us of, that "every institution among us moves pliantly, hither and thither, with every blast of the popular will." We know that well enough. The foulest customs, the worst usages, the bloodiest laws in the republic, might, with a single blast of the popular will, be scattered to the winds. Such a blast we will not cease