less than this "That there be secured to us by the Faculty," &c.; “and that we demand the right to discuss the merits of American slavery in public debate, and also in the pulpit, amenable to the rules of true morality and the laws of the land." Though the Faculty, as such, had no more control over the pulpit than they had over the English House of Lords, still, if they did not surrender into their hands both college and pulpit license to enlighten us all, in the church and out of it, by their gifts and ministrations ex. traordinary, they would seek a theatre elsewhere, on which they would deliver themselves fully on all the premises, and relieve their consciences from the fearful state of self-reprobation. As for our sense of propriety, or judgment, or conscience, there was not one stipulation or allowance. To retain their presence with us, and to have the honor of gratuitously instructing them in Latin, Greek, Mathematics, Intellectual and Moral Science, we must concede to them their assumed and conceived pre-eminence and merit to be our instructors or directors in the discharge of our duties as teachers in our several departments; and, indeed, there was no choice left but to submit to their terms and conditions. The merits or demerits of the Faculty, in this whole case, may be summed up in a few words: 1. Should they, or should they not, act in conformity with the constitution and laws of Bethany College, enforcing obedience to them, as professed and promised by every student in his matriculation and covenanted allegiance to these laws? 2. Should they, or should they not, concede to any or to every student the right, on his demand, to introduce into the college any political or partizan question, agitating society, such as proslavery or antislavery, in their popular currency and acceptation? 3. Should a body or conspiracy of students offer to the Faculty, as a term or condition of their continuance in the college, that they shall have a special right to introduce, any where or every where, on college premises, the questions and attitudes of proslavery or anti-slavery, should the Faculty entertain such a proposition, and countenance, or grant such a license? 4. There being three chartered literary societies in Bethany College, having all the rights, immunities, and honors of corporate bodies, ought the Faculty of Bethany College to interfere with, or veto, their acts and proceedings under such charters, in any matters tolerated in. church or state, not conflicting with college duties? 5. In the individual and social respect that colleges should entertain for the good of society, and for their own honor and respectability, should they, or should they not, honor each others acts, thereby sustaining college discipline and the proper reformation of insubordinate youths? 6. Ought a student, dismissed or expelled from an incorporated institution, for insubordination or immoral conduct, be received into another college, recognizing him as under censure, as he must be by the sentence of the institution which has dismissed him for improper conduct? 7. And if one college, knowingly and wittingly, receive, with open arms, dismissed students, then is not college government and the good morals of civilized society imperiled? 8. But as connected with the honor of the Christian church, and her religious and moral influence, when students, as members of the church, in such cases, in self defense, or in concealment of their moral and religious obligations, seek admission, by maligning or blasphemingly reproaching a Christian community, are not those receiving them, on ex parte evidence, condemning said church, and, as far as they can, sustaining the character of transgressors? Of this fact, on their part, we have, unfortunately, superabundant evidence in the Ohio and Indiana weekly newspapers sent us. The whole Christian character of the church here, and of the cause of Reformation, has been copiously slandered in the inflamable details given by those inflated and superexcited young men, misrepresenting and slandering the church here, and, indeed, the whole community, in very harsh and opprobrious terms; while hundreds of young men have gone abroad from this place the admiration of multitudes of our fellow-citizens. Many who came here of no faith, have been converted, and many of little faith, greatly strengthened. Our pulpits, over large districts of country, are filled with many of the finest specimens of most exemplary and devoted Christian preachers. Professors and presidents of colleges and high schools, are amongst the first fruits of Bethany College, and the far West has been penetrated with the light and the moral excellencies of the graduates of Bethany College. Yet some ten young men, eight of whom were here but some five or six weeks, and one only who had been here two or three years, without extraordinary reputation for head or heart, for gravity or sincerity, have presumed to desecrate and malign every thing here. We have, however, the cream of the Northern students still here, reaching from Boston to Oregon, from Canada to Northern Pennsylvania, to Illinois, to Ohio and Indiana. And between these and students from Georgia, Texas, Louisiana, South Carolina, Tenneesee, Missouri, Kentucky, and Eastern and Western Virginia, there is as much amity, cordiality, good and generous magnanimity and kindly feeling, as if they had all come from one and the same county, city, village, or hamlet. The occasion of disturbance in the church was a sermon on "Liberty," delivered by Mr. Burns, of Canada, on the evening of the Lord's day. It was, in its spirit and aim, understood to be a perversion or accommodation of the text to political liberty, in contrast with the institution of American slavery. Its indirect allusions were construed into a masked attack on Southern institutions. Some boys walked out; whereupon Mr. Encel, of Ohio, in stentorian tones, called out, "Go on, sir-go on." The boys who left the house attempted to raise a window not far from the pulpit, which suddenly falling, shattered some panes of glass. This has been exaggerated into throwing stones against the windows and the walls of the house. In all of which there is not one word of truth, as affirmed by all that we heard speak on the subject. As to any purpose or attempt to "mob" or "duck him in the creek," as gone abroad, there is no foundation whatever. After as diligent an inquiry as could have been instituted, it was ascertained, that as Mr. Burns came out of the door of the meeting-house, some boys around the gate mischievously said, "There he comes-duck him;" "Duck him in the creek." The most reliable spectators and auditors present so deposc. There are foolish, and rash, and unthinking boys everywhere. There are some in Bethany, but as few, I presume, as can be found in any other village of the same population. But that any such intention was cherished, or formed, or expressed, by the students of Bethany College, we have not an inkling of evidence. We do not believe one word of it. But this is not the only poetic invention cherished and published by these imaginative youths. There are tales of chains, and files of men eight deep, and magazines of eggs, in all the poetic luxuriance of frantic romance, floating in their visions, like the brilliant adventures of Spanish Knights, with tilt and tournament, and joust and justle, a la mod. the romantic Errantry of the Feudal age, in quest of brilliant adventures in the glorious imaginations of being enrolled in the brilliant shrines of bloodless Abolition heroes! We have searched into these matters reported by them, and, on diligent inquiry, have found them all pure romance. The stories of chains, and eggs, and files of students, are original creations of their own superexcited imaginations, and can be proved to be such in any court, civil or ecclesiastic, in our community. To Mr. Burns-whom, on a former occasion, we noted as having introduced the subject into one of the societies in college, which we have since learned was not the fact—we must now assign the disturbance recently created in the church and in the college. Of a morbid sensibility so excessive as to affirm that he will never become an American citizen, because the United States will not abolish the relation of master and servant, in the Southern acceptation of these words, he regards it a paramount duty, on his part, to agitate and re agitate the discussion of the subject. He seems not to have regarded as canonical what Paul said to the church at Ephesus, chap. vi. 5-9; or he cannot imagine that Paul was orthodox when he says, whether the servants "be bond or free." Col. iii. 22, Ti. ii. 9-10, Phil. 10-14. Or what Peter said on the same subject, 1 Ep. ii. 18. He does not think with Paul or Peter on these premises. In the Christian Scriptures these relations do exist, and both masters and servants, "bond and free," are taught their relative duties and accountabilities. 39 The Christian teacher, as such, must teach masters and servants their relative duties. And to the servant he may say with Paul-“ If thou mayest be made free, use it rather;" but if not, what then—“run away?" No! But remember that what good soever any man does, the same shall he receive of the Lord, "whether he be bond or free." So far may every Christian man teach, but no farther. He may teach masters to "render to their servants what is just and equal," and "servants to obey their masters with singleness of heart." Eph. vi. 5, Col. iii. 22. If then he errs, he errs under apostolic authority. Beyond these injunctions we add not one word. Preferring, as we do, a straight forward and open course in defending truth and in opposing error, we cannot but reprobate the unmanly and unchristian course in which these young men have acted in this whole affair; and we must equally regret the extraor dinary sympathy indicated at certain seminaries, in taking into their special favor those legally, and in harmony with the proceedings of all College Faculties, dismissed, as recreant to the pledges given in their own act of matriculation. As to the representations given of the moral character of the population of the village of Bethany and its vicinity in the aggregate, it is as false a picture as I have ever seen given of any place known to me in all my experience. The county of Brooke, and the vicinity of Bethany College, to say no more, are as moral and as virtuous as any community known to me in the wide horizon of my personal experience and acquaintance. Strange that in five or six weeks' residence, these young men should have acquired so much more knowledge of this community than those who have lived here more than forty years, and more than the graduates of this College, now scattered over the Western and Southern States; amongst all of which, we hazard nothing in affirming, that they cannot produce one corroborative voice out of Indiana. Will those newspapers in Indiana, Ohio, New York, Pennsylvania, and in Great Britain, &c., &c., do us the justice of laying these statements before their readers, as they have already impugned the Faculty of this College by giving to them the statements of its excluded students? We have always, in an editorship of thirty-four years, when desired, given both sides, and very generally of our own accord, whether requested or not. We have on file a valuable article from the New York Observer, in reference to this affair. It is ably written, and goes to show that had Mr. Burns preached on the occasion as he ought to have done, nothing unpleasant could have happened. It shall appear next month. A. C. PREMIUMS.-BACK VOLUMES. As our friends are still sending in names, we have concluded not to mail the premiums for some time. This will give all an equal chance to swell their lists and to compete for the extra premiums. In reply to many inquiries, we have to state, that we cannot furnish complete volumes of the Millennial Harbinger, but can supply about 18 volumes out of the 26. Price, $1 50 bound; $1 folded. Postage on the bound volumes, 25 cents; unbound, 12 cents. A. C. CLUBS. SOME of our friends send us clubs without the money. We respectfully call their attention to the terms, which require the cash. This rule is necessary. Friends who have incomplete lists on hand, can send the names they have, with the money. Additional names can be forwarded as procured. It is never too late to make up a club on this method. A. C. AN APPEAL TO THE AMERICAN BROTHERHOOD. MOST DEAR BRO. CAMPBELL-At the annual meeting of brethren from the churches of the Reformation in Great Britain and Ireland, held in August last, in the city of Manchester, an extract from a communication from America (published in the British Millennial Harbinger for August, p. 409) having been read to them-such communication giving encouragement to the idea, now that the Jerusalem mission is discontinued, of two evangelists being sent as missionaries from the United States to this country-a general feeling was expressed by the meeting as to the desirableness of such assistance being obtained, to extend more widely, and plant more deeply, the best of causes in this old land; the friends here rendering all the help and support in their consultation, the following resolution was passed: power. After That the brethren in the United States of America be affectionately requested to send and sustain one or two evangelists, to labor in the United King. dom of Great Britain and Ireland, being fully convinced that the cause of truth in the whole world would be thereby advanced." And it was requested that we should draw up and forward this address to you, as President of the American Christian Missionary Society. We remain, most dear brother, yours in the blessed hope, JNO. K. TENER, Chairman. To Elder Alexander Campbell, Pres't Am. Christian Missionary Society. What say you, brethren, to this appeal to your Christian magnanimity and benevolence? Has not our mother land-call it England, Scotland, Ireland, as we may happen to have been born, or if not ourselves, our ancestry-claims upon our evangelizing or missionary spirit, not merely tantamount, but paramount, to the claims of every country beyond our beloved America? If our most excellent brother, Dr. Barclay, cannot be induced to go, or if he can, we ought to send at least two efficient men, of much experience, and of power to command attention from British ears and hearts. Shall we send Bro. Walter Scott, of Kentucky; Bro. R. L. Coleman, of Virginia; Bro. Isaac Errett, of Ohio, or Bro. John T. Johnson of Kentucky? All experienced and well disciplined evangelists; none of them now engaged, as Bro. Burnet is, by any particular church. Having not been present at the last meeting of the Missionary Board at Cincinnati, I am not posted as to its fiuancial condition. But can we not raise a special fund, by special subscription, for such a grand enterprise? And should we fail in obtaining those named, I think I could find one or two graduates of Bethany College, men of families when students, now acting for some years as evangelists, into whose hands I could fearlessly confide the good cause. What are a few thousand dollars to our population, even extra of what we are now doing by public contributions! If we are by law compelled to render to Cesar what are Cesar's rights, are we not constrained by grace to render unto the Lord what are the Lord's rights, who has given to us all good things, spiritual and temporal, which we enjoy? Will not our brethren freely and immediately communicate with us what they will do in answer to this special call upon our Christian sympathy and magnanimity? We all believe that whatsoever any one soweth, that he shall reap:" and that he that soweth liberally shall reap liberally, while he that soweth sparingly shall reap sparingly. The progress of Christianity is more or less made dependent on Christian agency and Christian liberality; and thus God honors man in making him an instrument of salvation to his fellow-man. But we need not argue this as a doubtful question. The extension of the empire of truth abroad, or at home, is equally acceptable to God, and equally gratifying and honorable to a Christian |