ship may be restored, whenever it can be done upon those principles which six General Assemblies have announced. To form a union upon any other basis would only serve to bring together those who could not act in harmony, and to perpetuate strife and alienation.

Another matter embraced in the acts of former Assemblies requires notice. We allude to the deliverances upon American negro slavery. Much misapprehension exists respecting the action of the last Assembly upon this subject. We may say, in passing, that from the origin of our Church in this country to the present moment, slavery, as it existed in the Southern States, has been, as a system, regarded with disapprobation. The higher judicatories of our Church, embracing many of its General Assemblies and Synods, have repeatedly condemned the system as contrary to the word of God, and fraught with evil to all classes in the Church and State. Some of the most severe of these condemnations were expressed in a formal manner by church courts, and by leading men in the Presbyterian Church, within the States where the system existed-as for example, in the Synod of Kentucky-as long ago as 1834 and 1835, when the system was not only condemned, but when the Presbyterians of that State were exhorted to seek its termination among them during the generation then commenced. Besides the condemnation of the system by several General Assemblies, many of these Assemblies, from the earliest times, earnestly exhorted the people to seek the entire removal of the system at the earliest practicable moment consistent with the interests of all concerned. When, therefore, the Assembly of 1864 met, three years of war had been waged against the United States Government for the purpose of establishing an independent government, under which Southern slavery should have perpetual protection and unlimited expansion. The Government of the United States was putting forth its energies to maintain its existence, and the issue was trembling in the balance of fearful war. To give greater assurance to its efforts, the supreme executive authority had long before decreed the destruction of slavery in the States in rebellion, while some of the loyal slave States were themselves taking measures for the removal of the system; and thus the loyal masses were encouraged to believe that these measures promised success in their aims to maintain the Government and the integrity of the Union under the great sacrifice of life and treasure which they were expending. What, then, could have been more natural and proper-in view of the frequently expressed desire of the General Assembly that the system of Southern slavery might be removed, and in view of the testimony of the three preceding Assemblies upon the duty of sustaining the Government against the rebellion-than for the General Assembly of 1864, with a unanimity unprecedented, to interpret the signs of the times (which the result has shown that it did correctly) as calling upon the people to pray and labor for the anticipated consummation: "Which kings and prophets waited for, And sought, but never found."

and which many of our fathers "desired long,"

"But died without the sight;"

namely, the complete removal of slavery from the country, not only that this withering curse upon the people might cease, but that through its destruction the Government might be maintained? The Assembly of 1864 has not only been vindicated by the providence of God in thus attempting to "discern the signs of the times," but no deliverance of any General Assembly since the war began has been passed with so great unanimity, or has been more widely approved by the Church.

but

When the Assembly of 1865 convened, actual war indeed was over, slavery still existed in some parts of the country; and as nothing but the military power had affected the system in the rebellious States, many persons, both North and South, believed that its legal existence throughout the South was as secure as ever, and some believed that it would be reinstated in all its power and extent.

This was the hope and prayer, and with many the expectation, among Presbyterians in some of the Border and in the Southern States, while it was well known that the leading men of the Presbyterian Church in the South still cherished the same views under which the people had been led into rebellion-that the system of Southern negro slavery was a "divine institution" as truly as was the Mosaic system of servitude, and was "an ordinance of God" in the same category with marriage and civil government. Even as late as the year 1865, a person commissioned to this Assembly from the Presbytery of Louisville published a work which has been extensively circulated and commended, both North and South, designed to justify and shelter the system of Southern slavery, "slave codes" and all, under the scriptural sanction of the Mosaic system of servitude.

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It was under these circumstances that the Assembly of 1865 took its action upon slavery. That action has been greatly misrepresented. It has been frequently asserted in high places that it conflicts with previous testimonies of the General Assembly, which declare that slaveholding is not a bar to Christian communion. It is a sufficient reply to this to say that the action of the last Assembly conflicts with no former testimony; nor does it make the remotest allusion to slaveholding being, or not being, a bar to Christian communion. The main points of its action upon slavery-indeed the only points referring to those who may apply for reception into our Church from the churches of the South-are, that such applicants shall renounce the errors which assert that the system of negro slavery in the South is a divine institution," that it is " an ordinance of God" in the sense above stated, and that "it is the peculiar mission of the Southern churches to conserve the institution of slavery" as it was maintained in the South. That these doctrines are not only heresy, but blasphemy, is plainly seen from the word of God; and if the General Assembly is not competent to declare them so when "to the General Assembly belongs the power of deciding in all controversies respecting doctrine and discipline, of reproving, warning, or bearing testimony against error in doctrine or immorality in any church, Presbytery, or Synod"-then it is not competent to interpret the word of God on any subject whatever.

It is thus evident that the position of the last Assembly upon slavery is impregnable. It in no way contradicts any former deliverance. It is indeed admitted that it demands a renunciation of errors on that subject, which no former deliverance required; but this is justified from the consideration that until the late rebellion these errors were comparatively harmless. They were held as mere opinions, with which the Church did not choose to interferetenets which excited amazement rather than alarm. But when they had been sown broadcast over the South, and like the fabled dragon's teeth had brought forth myriads of armed men, and when the question was how to deal with those who had led the van in publishing opinions whose legitimate consequence was to fill the land with blood-provided they should seek admission into the Church they had left in the interest of these heresies-then that Assembly had the right, and it was clearly its duty, to require a renunciation of these gross errors as truly as to demand repentance of the terrible crimes which they had so naturally begotten.

It has been often said, and even reiterated upon the floor of the present Assembly, that it is upon the General Assembly of 1865, rather than upon a small class of men in the Church, that the responsibility rests for reviving this dead issue of slavery. But when that Assembly met slavery was not a dead issue. As before remarked, it legally existed in some parts of the country, and its legal extinction in the rebellious States was denied by some of the ablest jurists in all parts of the land. Since then, however, the system has been fully terminated throughout the entire country by an amendment to the Constitution of the United States. Had this been the case when the last Assembly met, it is possible that no action would have been taken upon the subject. But, be this as it may, there are manifest reasons why that action should stand. The tenets which that action condemned, and a renunciation of which it demanded, are both heretical and blasphemous. It is essential to the honor of our common Christianity that they should be renounced, in those coming to us from the South who hold them, both for the truth's sake and for the sake of the evil they have wrought in the land. Their renunciation should also be required by reason of their possible influence hereafter. What that influence may be no mortal can tell. When men embrace and hold such doctrines with the tenacity of religious convictions, and when they illustrate their sincerity in holding them during four years upon a hundred hard-fought battle-fields, it need surprise no one who is acquainted with human nature and human history if similar illustrations of sincerity and valor shall be again exhibited upon a fitting opportunity. These opinions have once enkindled the fires of revolution, to the surprise of all mankind, under the best popular government of the world. Whether they will ever do it again none but God can tell. All this is worthy of the more grave consideration in the light of the Pastoral Letter put forth by the General Assembly of the Southern Presbyterian Church, sitting in Macon, Georgia, in December last. That Letter says of the Southern system of slavery that "the lawfulness of the relation, as a question of social morality and of scriptural truth, has lost nothing of its importance;" and that Assembly fervently thanks God, as set forth in that Pastoral Letter, that it had nothing to do with the emancipation of the slaves, saying, 'that it may hold up its hands before heaven and earth, washed of the tremendous responsibility involved in this change in the condition of four millions of bond-servants, and for which it has hitherto been generally conceded they were unprepared." When such sentiments are put forth by the General Assembly of the Southern Presbyterian Church at this time of day, after the tremendous judgments of God have overthrown the system, it is too clear to admit of argument that we have no occasion at present to abate one jot or tittle of the action of the last General Assembly touching its demands upon slavery.

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Upon both branches of the deliverances of the last Assembly-loyalty and freedom-we therefore arrive at the same conclusion, that they should be maintained in their integrity.

One other topic demands our consideration. In consequence of the rebellion and slavery, and of the deliverances of the five preceding Assemblies thereupon, one Presbytery in the Church, and some one hundred or more ministers and elders, have set themselves up against these deliverances by ecclesiastical action or formal organization, and have published their schismatical doctrines to the world. The disapprobation by ministers and members of the acts of the General Assembly, when expressed in proper terms and spirit and with due acknowledgment of subordination to its authority, is a right which belongs to every one under its jurisdiction. The

General Assembly claims no infallibility. But it possesses a clear authority derived from the Lord Jesus Christ, and its acts resulting from such authority are to be respected. No combination of ministers or members may properly be formed within the bosom of the Presbyterian Church for the purpose of openly resisting the authority of the General Assembly, and of setting at naught and contemning its solemn decisions, while the individuals composing such combination still claim all the rights and privileges of ministers and members; much less may any lower court of the Church thus repudiate the Assembly's authority, and still claim and exercise all the powers of a court in good standing. The principle which would admit this would prove destructive to any government, secular or religious, for it is the essence of anarchy. Notwithstanding this, several Presbyteries have openly declared that they will not regard the Assembly's authority, especially the acts of the last Assembly concerning the terms of receiving ministers and members from the Southern Presbyterian Church. We trust that upon further reflection they will reconsider such action and again show a proper subordination. One Presbytery, however-that of Louisville-in the Synod of Kentucky, adopted a paper in September last, called a "Declaration and Testimony," &c., which arrays itself against all the deliverances of the five Assemblies, from 1861 to 1865, enacted upon slavery and the rebellion. This paper has been signed by certain ministers and ruling elders in other Presbyteries and Synods, chiefly in the Synod of Missouri. The present Assembly felt called upon to take decisive action in the premises. This paper exhibits organized rebellion and schism within the bosom of the Church, whose design is to resist the authority of the General Assembly. It pronounces the last five Assemblies guilty of heresy, schism and virtual apostasy. Such an organization, with such aims, bringing such charges, and animated by such a spirit as the said paper exhibits, the Assembly could not overlook. The simple question presented was, whether a single subordinate court, with such individuals of other Presbyteries as might join it, should be allowed to carry on its schismatical and rebellious schemes with impunity, and still claim and exercise all the rights of a court, and the individuals concerned have all the rights of office-bearers in the Church accorded to them, while openly defying the General Assembly; or whether the Assembly, which represents the whole Church, should require due subordination and respect to its authority. The signers of the said paper openly avow their determination to continue agitation against the solemn acts of the last five Assemblies until they shall bring the Church, through action of the General Assembly, to their views; or, failing in this, they declare that they may feel called upon to abandon the Church.

In this posture of affairs the Assembly could not hesitate in its duty. It censured all the persons who have signed the "Declaration and Testimony,' deprived them of the right to sit in any church court above the session, and cited them to the bar of the next General Assembly. This measure was clearly justified, and was demanded for the purity, peace and order of the Church. We have now, beloved brethren, set before you a few of the important matters which have engaged the attention of the General Assembly at its present sessions. It is cause for lamentation that while the country has passed triumphantly through the war, and the Government and the Union have been preserved, the Church should still be troubled with questions which have grown out of the civil strife. We trust the day is not distant when these dregs of rebellion shall be purged from the Church, and when it shall stand forth as a compact body, in purity, righteousness and peace. To this end we exhort you to labor and pray as God shall give you grace.

And may the blessing of God rest upon you, the presence of Christ sustain you, and the Holy Spirit richly dwell within you.

Dr. Krebs offered the following as an addition to the Pastoral Letter, which was adopted:

In regard to the deliverances of the last and five preceding Assemblies, as well as this, and especially the requisitions to examine applicants from the South touching their views of slavery and rebellion, the Assembly would observe that although the war is over, secession effectively quashed, and slavery abolished, yet in view of the spirit of these dead issues, which, it must be admitted, still survives, rampant and rebellious, perhaps more virulently in the religious form than elsewhere, it was necessary to guard the Church from being disturbed by this element, which has asserted itself so rebelliously, and continues to be so vehemently proclaimed, and therefore to require satisfactory evidence of the practical repudiation of these heresies.

Nor does the Assembly deem it needless to observe that while manifestly the views put forth by these deliverances, and the views which it was proposed to elicit from applicants for admission to our churches and Presbyteries, have regard only to those more recent opinions concerning the system of Southern slavery out of which secession and the war grew for its perpetuation and extension, the Assembly considers that there is no contradiction between these latest expressions of the Assembly, needed by a new state of case, and the whole current of consistent deliverances on the subject of slavery which the Church has from the beginning and all along uttered, especially from 1818 to 1846.

The Assembly in these things has desired to impose no new terms of communion: it has but pointed out the appropriate treatment of the rebellious and disobedient; and, in the language of no less an authority than the illustrious Calvin, it did but make a genuine and simple application of the lex Dei to the times and manners for which it was designed." In this special application it has only, in the still further language of the great Reformer, guarded against offences which are most expressly forbidden by the Lord," without taking away one punctum of Christian liberty." Instit., lib. iv., cap. x., sec. iv. 21, 22.

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And in regard to our deliverances on these subjects, the Assembly here contents itself, as sufficient, with declaring that it has but exercised the constitutional right and duty of the Assembly, which has been constantly exercised from the time of the fathers who made the constitution of our Church, to utter its sentiments, warnings and exhortations on all points and questions which, while we are properly restrained from invading the jurisdiction of civil tribunals, do nevertheless belong to that class of things which we may handle, viz.: those moral and religious questions, which, even although they may embrace points in which politics, whether in their larger or lesser sense, are involved, because they relate to civil and political affairs, are also questions of religious duty, and cannot be thrown out of the religious jurisdiction.

Dr. Gurley offered the following addition, which was also adopted:

It having come to the knowledge of this body that some of the ministers under our care are not able to subscribe to the recent testimonies of the General Assembly on the subjects of loyalty and freedom, and that some who have not signed or formally approved the Declaration and Testimony do nevertheless hesitate to comply with the requirements of the last Assem