ings of hunger, to supply their wants? Could impartial justice be done in the world, an end would soon be put to the traffic in ardent spirits. Were every man bound to alleviate all the wretchedness which his business creates, to support all the poor which his traffic causes, an end would soon be made of this employment. But, alas, you can diffuse this poison for gain, and then call on your industrious and virtuous countrymen to alleviate the wretchedness, to tax themselves to build granite prisons for the inmates which your business has made; and splendid palaces, at an enormous expense, to extend a shelter and a home for those whom your employment has turned from their own habitations. Is this a moral employment? Would it be well to obtain a living in this way in any other business?

MOSAIC SERVITUDE.

It now remains to ask, what sanction the Mosaic laws give to servitude as it exists in the United States? Scarcely any two systems could possibly be more directly in contrast; and how can it then be inferred that the Mosaic enactments are either proofs that Moses regarded slavery as desirable in order to promote the best interests of society, or that his institutions give a sanction to it as it exists in the United States? The sanction of Moses could be adduced only in favor of the system which he established, and not in favor of one which has scarcely a feature in common with his. The operation of his laws was to modify a system which he found in existence, and which could not at once be extirpated; to soften all its hard features; to bring it as far as possible into conformity with the privileges of freedom, and as soon as practicable to abolish it altogether. The operation of the system here is to rivet the fetters of the slave; to deny to him all the privileges and rights of an intellectual and a moral being, and to perpetuate the system for ever. The application of the laws of Moses to this country would make servitude at once a mild and gentle institution, and would abolish it wholly in half a century; the regular operation of the laws now existing here would perpetuate it for ever. Here are no laws designed to modify and ameliorate the system; there are none which contemplate emancipation. Of all the abuses ever applied to the Scriptures, the most intolerable and monstrous are those which pervert them to the support of American slavery. Sad is it that the mild and benignant enactments of the Hebrew legislator should ever be

appealed to, to sanction the wrongs and outrages of the poor African in "this land of freedom;" sad, that the ministers of religion should ever prostitute their high office to give countenance to such a system, by maintaining or even conceding for a moment that the Mosaic laws sanction the oppressions and wrongs existing in the United States!

THE CHURCH TO DETACH ITSELF FROM SLAVERY.

The defence of slavery from the Bible is to be, and will soon be abandoned, and men will wonder that any defence of such a system could have been attempted from the word of God. If the authors of these defences could live a little longer than the ordinary term of years allotted to man, they would themselves wonder that they could ever have set up such a defence. Future generations will look upon the defences of slavery drawn from the Bible, as among the most remarkable instances of mistaken interpretation and unfounded reasoning furnished by the perversities of the human mind.

From the whole train of reasoning which I have pursued, I trust it will not be considered as improper to regard it as a position clearly demonstrated, that the fair influence of the Christian religion would everywhere abolish slavery. Let its principles be acted out; let its maxims prevail and rule in the hearts of all men, and the system, in the language of the "Princeton Repertory," "would SPEEDILY come to an end." In what way this is to be brought about, and in what manner the influence of the church may be made to bear upon it, are points on which there may be differences of opinion. But there is one method which is obvious, and which, if everywhere practised, would certainly lead to this result. It is, for the Christian Church to cease all connection with slavery.

Let every religious denomination in the land detach itself from all connection with slavery, without saying a word against others; let the time come when, in all the mighty denominations of Christians, it can be announced that the evil has ceased with them FOR EVER; and let the voice from each denomination be lifted up in kind, but firm and solemn testimony against the system; with no "mealy" words; with no attempt at apology; with no wish to blink it; with no effort to throw the sacred shield of religion over so great an evil, and the work is done. There is no public sentiment in this land, there could be none created, that would resist the power of such testimony. There

is no power out of the church that could sustain slavery an hour if it were not sustained in it. Not a blow need be struck. Not an unkind word need be uttered. No man's motive need be impugned; no man's proper rights invaded. All that is needful is, for each Christian man, and for every Christian church, to stand up in the sacred majesty of such a solemn testimony; to free themselves from all connection with the evil, and utter a calm and deliberate voice to the world, and

THE WORK WILL BE DONE.

WAR.

Who has ever told the evils, and the curses, and the crimes of war? Who can describe the horrors of the carnage of battle? Who can portray the fiendish passions which reign there? Who can tell the amount of the treasures wasted and of the blood that has flowed, and of the tears that have been shed over the slain? Who can register the crimes which war has originated and sustained? If there is any thing in which earth, more than in any other resembles hell, it is in its wars. And who, with the heart of a man-of a lover of human happiness of a hater of carnage and crime-can look but with pity, who can repress his contempt in looking on all the trappings of war-the tinsel-the nodding plumes-even the animating music-designed to cover over the reality of the contemplated murder of fathers, and husbands, and sons?

INVITATIONS TO THE GOSPEL.

"I, John,"

The "bride" says, "Come." But what is this? said the disciple in Patmos, "saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride for her husband." It is the voice of the bride, "the Lamb's wife"-of the church triumphant, the church in heaven

that speaks and invites you to come. It is not merely that the church, by her ministry, her ordinances, and her friends; by her appeals and persuasions in the sanctuary invites-though that is true; it is that the church redeemed, the church in heaven, the church in white robes before the throne, the church now adorned in heaven as a bride, invites you to come. And what is that church that thus invites you? What claims has she on your attention? Why should her voice be heard?

Who compose the church? The church in heaven is composed of those who on earth tried both religion and the world; and who can now speak from deep experience alike of the trials and the joys of the Christian faith. It is a triumphant church that has been exposed to fiery persecutions, and that has survived them all. A church that has known what it is to be poor and persecuted on earth, and what it is in heaven to be blessed— and that as the result of all now invites you to come and share its triumphs and its joys bought with blood. Whom does the eye of faith see in that church in heaven that invites you? A father may be there; a mother; a sister; a lovely babe. That venerated father, whose cold remains you bedewed with tears, and over whose grave you still go to weep, is there, and says: "Come, my son, and take the water of life freely." That tender mother, that often spoke to you in childhood of Jesus and of heaven, still says: "Come, my daughter, and take the water of life freely." That much-loved sister, now clothed in white, and walking beside the river of salvation, says still: "Come, my brother, and take the water of life freely." That sweet smiling babe stretches out its hands from the world of glory, and speaks and says: "Come, father, mother, come and take the water of life freely." All that church redeemed-that church made up of prophets, apostles, confessors, martyrs-that church that is now amidst the glories of heaven-still says: "Come, there yet is room. Heaven's ample mansions shall furnish other places of rest. There are harps unstrung which your hands may strike. There are eternal fountains where you may drink. There are blest spirits there that will hail your coming, and rejoice in your joy." All heaven invites. The Father, the Son, and the Holy Ghost-the one living and one blessed God-says, “Come.” The angels, the spirits of just men made perfect, and all your departed pious kindred, all unite in the invitation, and say, “Come, come, and take the water of life freely."

Need I say that this voice of invitation is echoed back in your ears from this world? So speaks to you a pious father, a tender mother, a sister, a friend. So speak the living to you, and so addresses you the remembered voice of the dead. Go walk among the graves. Beneath your feet, in the sacred sweet slumbers of a Christian's death, lies a much-loved mother. How still! How lovely a mother's grave! How the memory delights to go back to the nursery; the fireside; the sick-bed; the anxious care of a mother! How it loves to recall the gentle look; the eye of love; the kiss at night of a mother. She sleeps now in death, but from that grave is it fancy that we

still hear a voice, "My beloved son! my much-loved daughter! Come-come, and take the water of life freely." No. Of all the departed pious dead, of every living Christian, of all holy beings, there is not one who does not invite you to come. There is not one who would not rejoice in seeing you clothed in white, and with palms of victory in your hands in heaven. Yes, in their hearts, and in their eternal dwelling-places, there yet is room-room-ample room for all to come.

GEORGE WASHINGTON DOANE.

GEORGE WASHINGTON DOANE, D. D., LL. D., Bishop of the Protestant Episcopal Church of the Diocese of New Jersey, was born in Trenton, New Jersey, on the 27th of May, 1799. At the age of nineteen, he graduated at Union College, and soon after, commenced the study of theology. He officiated, for four years, as assistant minister in Trinity Church, and, in 1824, was appointed Professor of Belles Lettres and Oratory in Washington College, Hartford, Connecticut. This chair he resigned in 1828, and accepted an invitation from Trinity Church, Boston, as an assistant minister. The next year, he was married to Mrs. Eliza Greene Perkins, and, in 1830, was elected the rector of the church in which, for two years, he had officiated as assistant. On the 31st of October, 1832, he was consecrated Bishop of the Protestant Episcopal Church of New Jersey, and the next year became rector of St. Mary's Church, Burlington, where he now resides.

Besides attending to the arduous duties of his official position, Dr. Doane has interested himself very much in the cause of education, and has labored assiduously to promote its best interests. In 1837, he founded St. Mary's Hall, Burlington-a school for young ladies of a high character; and, in 1846, Burlington College, both of which are highly flourishing.

Dr. Doane has published no large work upon any one subject, and yet his publications have been numerous; consisting mostly of sermons, charges, and literary addresses. In 1824, he published a small volume of poetry, entitled "Songs by the way, chiefly devotional," and, from time to time, occasional pieces of singular beauty. Indeed, throughout all his writings, both prose and poetry, there is seen a