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go? Is it that he is a fresh hand, that his conversion is so recent, that he must make up for lost time? How is it, and what is it? Is there any danger of a re-union between the two sections of the Presbyterian Church? Are there "any in our church, who are disposed to discuss the possibility of a union between the two bodies?" Is the Dr. displeased with the doctrine? Have he and Mr. Cheeseman written to veto it? Would he prefer to absorb "New School Presbyterians," rather than unite with them? Again, we say, how is it, and what is it? We want light: give us light. Here is a mystery for the Dr. to explain-no less a one than to settle his own accounts with himself. We would respectfully suggest as a thesis for the editor of the "Presbyterian," that he unravel these incongruities, these mysteries over which we have travelled, "in endless mazes lost;" since he thinks, that "the introductory chapter, by Dr. Lord, is in his usual frank and manly style, and forms an appropriate preface."" The "introductory chapter" is materially embarrassed in the essential quality of credibility by the novel position of its author; and be it remembered, that this quality is peculiarly essential, since the "chapter" itself is one of the strangest pieces of composition with which a sensible man ever saluted the public ear. It must receive a mighty impulse from the author; or its fate it would not require the son of a prophet to predict. Here is work for the friends of the book, those who blazon its fame. We hope they will attend to it, and not pass it sub silentio.

In respect to the Rev. Lewis Cheeseman, the other item in this matter of personal paternity, we also have a synopsis in the review of Mr. Wisner. It appears that he was once a member of the Presbytery of Rochester; and that just prior to the exscinding act he was placed at the bar of this Presbytery, on a trial of charges preferred against him by a member of his own church. He was unanimously acquitted, "with the exception of a slight censure for indiscretions." Soon after this trial, he "retired" for a season from public labors, as a minister of the gospel. When the excision of 1837, and after this, the division of 1838 came along, he escaped from the "New School connexion;" and then came, out, in the language of Mr. Wisner, "a valiant Old School Presbyterian;" his relation with the "New School" being rather "irksome" "upon far different grounds than unsoundness in the faith" among these brethren. Since this period, he also, judging from his book, has given full proof of his change-leaving not the slightest doubt to rest upon any "unprejudiced" mind, that he is now, whatever he may once have been, an "Old School" man. Whether he will continue remains to be settled by time; the inference from the past is as little favorable to himself as to his co'See Wisner's Review.-pp. 19-21. The italics are by the reviewer.

* Presbyterian.

'Wisner's review, pp. 22-24.

adjutor. Changeable things are very liable to change; and it is not possible always to account for their freaks, or guess with certainty what the next one will be.

The reader will now perceive the propriety and purport of a previous remark, that the personal paternity of the book is not the least remarkable among its many remarkable qualities. No one would have supposed that such a tissue of facts was in the rear of these brethren; that they had been so recently matriculated, having hardly had time to shed the exuvia of their former state. Their modern repugnance to "New School Presbyterians" is really a curiosity. Dr. Lord tells us, that the "New School" hold "the theological tenets of the Papacy." Did he hold these "tenets" when himself was a "New School" man, and in 1836 gave his vote to sustain the appeal of Mr. Barnes, that is, "the theological tenets of the Papacy?" Mr. Cheeseman assures us, that the "New School" are about the same thing as "Unitarians:— speak from his own past experience?

does he

If the reader shall inquire, why we disinter the decayed and mouldering identity of these once living men? to attend to the question. That which is simple to some, is not therewe shall be very happy fore as simple to all. The facts, we suppose, were well known to Presbyterians in Western New York; but they were not so well known to ministers and Christians in other sections of the country. Among many the inquiry was current: Who is this Mr. Cheeseman? Even the editor of the "Presbyterian," though receiving "an intimation that such a book was in preparation," "had but little personal knowledge of its author," and therefore "felt some solicitude on the subject." The simple truth is, that in respect to a very large circle, the book was an advertisement of the author's existence, ministerial and personal. It is, therefore, due to a just estimate of the spirit and tone of the work, that the history of the Old Schoolism of these brethren, as well as their modern aversion towards the "New School," should be known. The Rev. Mr. Wisner, being on the ground, has performed a service in this respect, with which no candid mind ought to be displeased, in letting the remoter public look a little into the interior of this matter. We thank him for the use of his eyes. Could his historical facts be added to the "Introduction," as a note of explanation, they would greatly perfect the work. ans," having some sensibilities, have felt themselves injured, so far "New School Presbyterias this book can harm any one-grossly "caricatured"-vilified and aspersed, not treated with Christian candor or decency; they have felt this injustice on account of the endorsement not only of Dr. Lord, but of others; and it is but natural that they should desire to know whose lips have uttered these strange responses with such oracular infallibility. The history of the oracle itself is a 'The italics are added by the reviewer.

very pertinent inquiry in this discussion. We have seen enough of this one-sided, small, not to say, mean business, for which some think themselves so well-fitted, that when we see a new specimen, we like to know where it comes from; and if we are not remarkably obsequious, it is because we have no very great relish for the thing. The "Presbyterian" thinks the book a very discriminating and "thorough investigation"-" a desideratum"-not rendered unnecessary even by " Professor Wood's book on the same subject," distinguished by "acuteness" and "heartfelt earnestness," too profound for a newspaper "analysis"-" worthy of being read by every Presbyterian clergyman," "not as a matter of curiosity," but of deep study-"irresistible and unanswerable" by "those who may feel irritated at its conclusions," but who, nevertheless, must give the author "credit for sincerity"-" especially" important "to be read by those, if there be any such in our church, who are now disposed to discuss the possibility of a union between the two bodies." But, as all this is merely a matter of opinion, and as freedom of thought is one of the glories of the age, we choose to say that we differ not a little with the editor of the Presbyterian, and in due season expect to give our reasons. The production is anything but a candid, fraternal, and well-sustained statement of the "differences" in question. It is rather a Cheesemanism sui generis. Such a work ought to be willing to tell where it came from; and as this information was not supplied, we confess our obligations to Mr. Wisner for his labors in this department of the public service. His explanatory note we cordially adopt as our explanation of the foregoing remarks. "We regret exceedingly to be compelled to make even the slightest allusion to these painful circumstances; but, when an individual assumes the attitude of a public and wholesale accuser of his brethren, it sometimes becomes necessary, in self-defence, to show the quo animo of his course, by exposing his real position.' If not necessary, it is lawful. Such an "accuser" has no right to complain. He makes himself public property; invites inspection; and is the last man to read lessons of charity to the accused, gracious in him according to the ratio of his own arrogance. We do not propose to let him pilfer the logical advantage of saying to us "you are heretics," in order that we may try our skill in dialectics to convince him, and such as himself, to the contrary. Some men have the talent to get on the safe side of the onus probandi-to play the game of accusation, so that the accused must appear as respondents, while they, the plaintiffs, of course are not to be questioned, since to question them is by no means the question Not at all; it is not their question. The labors of Dr. Lord and Mr. C. furnish a very luminous specimen of this kind of skill; and not even Dr. Beecher himself can escape their "insatiable thirst" to find

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heresy; yea, more than this, for President Edwards, that prince of theologians, and acute metaphysician, by his "treatise on the nature of virtue," infected New England with the fundamental principle of the "New School" heresies. Since all depends upon the authority of these brethren, candid men, who have no party purposes to serve, or spleen to gratify, wish to know what is the degree of credibility properly belonging to that authority. This is a vital question in estimating testimony; and for its solution we are compelled to study the history of the witnesses. The reader, perhaps, has enough of this history, to answer all the purposes of a practical judgment.

II. The next circumstance, claiming attention, is the local and special mission of this modern attack upon "New School Presbyterians." It appears from a correspondence between the principal author and Mr. Gabriel Longmuir and others, that what is now a book, was originally delivered as a series of "lectures" to his own people in Rochester. Those, who having heard them requested their publication, declare that they had listened to them "with no little degree of interest;" also express the opinion, "that their publication at this time will do great good to the cause of truth in Western New York," The lectures impressed these gentlemen, in one respect, as the work will, doubtless, the general reader, that the author had Western New York particularly in his eye-primarily, perhaps the Presbytery of Rochester, and, by a little elongation of his vision, the Synod of Genesee. The book is a production about matters and things professedly general, yet bearing very distinctly the imprint of locality.

What occasion there was for these "lectures" in Western New York, what was the special purpose they were to serve, the "great good" they were to accomplish, we shall show at large, when examining the quo animo of the author himself. To avoid repetitious quotation of the same matter, we will for the present state a conclusion, and ask the reader to note our pledge to prove its truth in a future stage of this review. The conclusion is simply this; that Mr. C., being an "Old School" Presbyterian, by some means received an impression, that there were here and there scattered in the Synod of Genesee, individuals, churches, and perhaps ministers, who, though according to Dr. Lord “sound in the faith," were, nevertheless, strangely obstinate or ignorant in remaining in the "New School connexion ;" and, furthermore, that these said individuals, churches, and ministers were susceptible of being sifted or warned out; in which event they would "at once unite with the Synod of Buffalo," the "Old School" banner in Western New York. This objective appearance was the outward circumstance, the occasional cause, which called the

'The italics are added by the reviewer, as in very many other passages to be hereafter cited-simply for greater perspicuity.

author from his comparative retirement. And that there is more truth than poetry in this view, we expect to show in due season, taking the book for our sole authority. It is a book for the times, and for Western times, revealing its birth-place by other evidences than the residence of the author.

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If the "lectures" and the book contain the same matter, then the author, when the preacher, must have supposed, that "these brethren," these "decided Presbyterians," were within hearing distance; for surely he would not have lectured them so gravely over the backs of a little congregation in Rochester, by an arrogant misnomer styled the "First Presbyterian Church :" or, he must have had a hint, perhaps a dream, at least a faint suggestion, that what was "at first prepared for the pulpit, and not for the press," might, having done some service in the first, also do another service in the second capacity. He certainly preaches as if he expected to publish—addressing his own people and at the same time "these brethren"-confirming the one, and inviting the other to connect themselves with " our cause." All this may be in admirable congruity with the plan; but, in view of the nature of the "subject," we exceedingly doubt its wisdom, if truth be the object, and light the medium. The subject of "differences" is one having so many sides, attended with so many difficulties requires such elaborate argument and acute discrimination-that, if not merely a popular impression, but a clear eclaircissement of the truth be the object, most men would choose at once to make a book, and not preach a series of "lectures." It may be a very fair question, also, whether such a discussion is not likely to be very much embarrassed by the local and peculiar purpose it is to serve. To argue the "differences" under the influence of such a moral diathesis, to say the least, is not favorable to the equilibrium of the logic. The author has chosen for himself an unhappy position to accomplish his professed, though it may not be in view of his real, object. A wider induction, a broader sweep of observation, more extended research and reading, the citation of authorities, "Old School" as well as New," their minute comparison, definitions and distinctions, proofs and not mere assertions; all this might have so modified and increased the space-penetrating power of the author's vision, that, instead of seeking out "these brethren" wandering by a mistake in the "New School" Presbyteries of Western New York, and providing for them a safe ingress into his own' ecclesiastical encampment, where their "position," "efforts," and "influence" will be favorable to "our cause ;" instead of this merely local work, he might have given us a book on "Differences" for the country, if not for the world—a book convenient for future use, a light to shine long after his "cold remains" shall have mouldered "underneath the clods of the valley." We

'See page 21.

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