the whole and every part of it, and that all had violated it and needed a Saviour. Now this law, as revealed in the Pentateuch, consists of three distinct parts:

1. The typical, figurative or ceremonial;

2. The religious or moral;

3. The practical or civil.

Of these three parts, the first only is fulfilled, by the advent and death of Christ, while none of the parts are repealed. The whole of this law is still in force, the political portion as well as the rest, and it is from want of conformity to it alone, that there is so much destruction and misery in the world. All the human laws in the world, which do not conform to this law, are morally null and void as wicked laws. But as no human code does thus conform, but has greatly deviated from God's law, all human codes are in many respects morally void, and it is a great sin thus to obey them. And so strict are the requirements of this great law, that the least deviation from it is held to be equivalent to a violation of the whole! What then are we to think of most human codes, as well as human actions?

To preserve obedience, and prevent disobedience to this great law, the true church is the great worldly agent appointed by God himself, see Matt. v. 13, 16, &c. From the various descriptions given of it in the Scriptures, we find, that by its own constitution it embodies the elements of all reformatory agencies, being of itself a Bible, Tract, Missionary, Temperance, Anti-Slavery, and Moral Reform Society, and is intended to perform all the functions of these agencies. But the very necessity of them, separate from the church, proves the melancholy fact, that the latter, instead of taking the lead, is following in the track of moral reform!! The pulpit is the place specially appointed by God, from which to attack slavery and other public vices, but it is not used for that purpose, because it has become corrupted by them. Wo to true moral reform, when the moral salt of the earth has lost its savor! Had the Christian church always done its duty in relation to public vices of every description, they would have been continually checked and destroyed, and the world kept in comparative peace and happiness. Much is said in the Scriptures about false prophets and false priests, who are represented and condemned as among the greatest of sinners, because their agency is more corrupt and corrupting than any other, see Neh.

ix. 34; Jer. ii. 8, v. 31, xxxii. 32; Lam. iv. 13; Eze. xxii. 25-28; Matt. xxiv. 24; 2 Pet. ii. 1, &c. From the numerous passages of this kind occurring chiefly in the true Prophets, we find false priests uniformly described, as those who either neglect to teach the whole moral law, or else teach it falsely by perversions, and thus lead the people astray into customary sins, a description which ought to make most, if not all our Christian Preachers and teachers tremble-for which of them pretend to teach the whole moral law to their hearers? Some are unable for want of knowledge, but those who are able know the attempt would ruin their popularity at this corrupt period, and hence they either neglect or pervert a large part of the moral law to please their corrupt hearers. How then can they say with Paul (Acts xx. 26, 27), "I am pure from the blood of all men, for I have not shunned to declare unto you all the counsel of God."

If any portion of the Christian priesthood are now so ignorant, as honestly to believe in the perversions, which have here been exposed and refuted, they are "blind leaders of the blind," and ought to be silenced for incompetency as well as heresy. But on the other hand those of them who understand these perversions, but will not faithfully expose, and refute, and bear their official testimony against them, are even worse than the other class, being by exact description the "dumb" and "greedy dogs" alluded to in Isa. lvi. 10, 11, and the false priests and teachers mentioned in other passages, who for the sake of worldly popularity, ease, wealth, favor and patronage, wilfully neglect their plain official duty in this respect; and they ought for that reason also to be silenced. The religious services of these men must be worse than useless, because, if the very prayers and other religious services of the wicked are an abomination to the Lord (see Prov. xv. 8, xxviii. 9; Isa. i. 11-15, &c.), all such services and other religious exertions of those who believe in Scriptural slavery, or who pretend to, while they do not, and who justify human slavery on that ground, must be most heinously sinful, and only increase the moral guilt of those who practise them, without any just reason to expect the divine favor and blessing, but the reverse. In this terrible censure, I include Protestants equally with Catholics, because they are equally guilty in the propagation of these wicked perversions, and of the slaveholding practices consequent upon them. So far as I have been able to ascertain

there is no essential difference in the amount of pro-slavery corruption, existing in each of these great divisions of the so called Christian church.

Human slavery, like most other public and customary sins, is entirely of heathen origin, having in modern times been originally adopted by modern Christians (in violation and defiance of their own religion, from the slaveholding customs of the heathen negroes in Africa), who afterwards justified and sustained it by the perversions which have been reviewed. Such slavery is also a state or condition of permament public and private war, as we know from the obvious fact, that it is at all times and under all circumstances, supported by public and private fraud, force and violence, and by no other means, as fully and as completely as any other form or mode of war is; and also from another fact equally striking, that it is equally destructive to the public prosperity and private happiness of every country that allows and pursues it, as any other kind of war is. The constant operation of all the evil passions engendered by it, between the enslavers and the enslaved, necessarily produces this effect, as has been fully exemplified in every slave country both in ancient and modern times. Hence both slaveholders and slaves are always discontented and unhappy. But besides this, it so interferes with all the free interests and policy of every country, in which it prevails, that none of these interests and policy can be harmonized with it and successfully pursued, so long as the curse is permitted to exist unchecked and uncontrolled. Thus, none of the great political measures, so much controverted in the United States, can ever be satisfactorily adjusted and settled, until slavery is entirely abolished and destroyed-the reason why human slavery possesses such immense political influence being because it is so highly political in its own nature, which is proved by the well known fact, that it has done, and is doing, more to diminish the public temporal prosperity of mankind, than any other single public institution in the world.

The belief is almost universally prevalent in the Christian world, because it is generally countenanced by the Christian clergy, that the Scriptures do not teach what is generally called "politics" or political action at all, and that Christians, as such, have nothing to do with such action-than which a greater heresy never existed, for the Bible is the strongest and best political

book in the world. A book which utterly condemns all sins, political as well as others, must necessarily be a political book. The word "political" is not found in the Bible, to be sure, any more than the word "moral" is, because the first was not in the Hebrew and Latin, nor the last in the Greek language, but political action is just as strongly described in the Scriptures as moral action is-and they never separate those modes of action in description, as we customarily attempt to do, in our account of them, because they are really inseparable in their natures, as all their effects prove. This pamphlet, for instance, will be universally considered as of a moral nature, but nothing can be more highly political than its tendency, because that tendency is to destroy the greatest single political institution in the country. So is every other book of a political nature, the tendency of which is to affect or modify the public temporal interests of society. All public institutions which produce that effect are of the same nature, which the etymology of the words "politics," "policy," "political," &c., clearly proves. Another heresy, connected with this subject, also deserves exposure and reproof. Many persons, who acknowledge both the natural and revealed sinfulness of slavery, do yet contend, that no special exertions ought to be made against this public sin, because God will, in His own time and manner, deliver the oppressed slaves, as he has so often promised to do in the Scriptures. It is most true that God will eventually deliver the slaves, whether we repent of the sin of enslaving them or not; but the whole analogical teaching of the Scriptures, as well as the promises of God teach us, that He will do so by our own national destruction, unless we seasonably repent and reform from the sin of slavery by voluntary abolition. There are numerous cases of the Divine threats against the great sin of oppression recorded in the Scriptures, every one of which, with the exception of Nineveh, were carried into execution, and that exception was made only upon repentance and reformation-all the other cases being those of reprobation or a voluntary refusal to repent. All over the Scriptures reprobation and destruction are united together the terrible threat in Prov. xxix. 1, being just as applicable to nations as to individuals. From the case of the Antediluvians recorded in Genesis to that of the mystical Mother of Harlots in the Revelation, not a single exception is made. The cases of Sodom and Gomorrah; of Pharaoh, of the wicked Jewish

Kings, of Judea, Moab, Tyre, Egypt, Assyria, Babylon, &c., are all in point, as is the subsequent destruction of the Greeks, Carthaginians, Romans, &c., for the great sin of reprobation. From the analogy furnished by these terrible examples, we see clearly what our own national doom is to be, if we finally prove guilty of this terrible sin, in relation to our slavish oppressions; we being just as certain of national destruction from that cause, as the Antediluvians, Pharaoh, the Egyptians, the Jews, &c., were, unless we follow the example of Nineveh, and repent, and reform our lives, as well as our national character, which we have yet a little time and space to do. That the Lord, in his infinite goodness, may grant us the disposition to do it, is the prayer of the writer of these pages.