tinent of Europe, there were not, in my humble conception, two more thrilling and appropriate speeches delivered, than the preceding. For as the revolution in states and kingdoms, prostrated ancient dynasties, and uprooted deeply-founded customs and usages, so the effects resulting from the delivery of these two speeches, together with their publication, introduced, in many respects, a new era in the politics of Pennsylvania.

Cast into the political alembic which the American revolution had prepared for the refinement and purification of souls, Messrs. Powel and Burden came forth bearing the heavenly impress, and shining with all the graces of the spirit of freedom, and endowed with an eloquence which confounded their enemies, while it filled their friends with admiration.

It is, therefore, gratifying, to turn one's attention to those speeches, where we behold mind developing its lofty powers in grasping so important a subject, where the fire of genius is enkindled at the altar of truth, and before whose prowess error lies prostrate, overcome and vanquished by that intellectual strength which was guided and directed by Him who is the author of truth; and who will ever guide and direct him, who is a friend to "the land of the free, and the home of the brave!"

At the first appearance of these speeches, in the public prints, these gentlemen had to endure much obloquy and reproach. All the bitterness of sarcasm, the poignancy of wit and ridicule, as well as the piteous moans of offended and mortified pride and ambition, were alternately used against them by Dr. Ely's lazy legion of scavengers, under-strappers, draymen, and chimney sweepers. Take for example, the following paragraph from a Presbyterian print.

"Torrents of abuse and animadversion have been poured upon the American Sunday School Union, on the occasion of its asking for an act of incorporation, from the Pennsylvania Legislature. After the cordial and unqualified approbation, expressed before a public meeting in the City of Washington, of the designs, principles and operations of the Union, by such men as Webster, Freelinghuysen, Wirt, Hayne and others, it might be expected that the small politicians who had disgraced the Legislature of Pennsylvania, would hide their diminished heads!"

These speeches aroused the public mind, and elicited an enquiry into the objects and plans of the Union, which its friends have felt the smart of ever since; and which they will continue to feel, while they harbor mercenary views, or try

to disguise ambitious purposes. Soon after the petition, praying that the Union might enjoy the same rights with bodies corporate in law, had been presented to the Legislature, a long list of subscribers, citizens of the Commonwealth of Pennsylvania, who believed it to be their duty to remon strate against the passage of any such law, was also forwarded to the Legislature, and was presented in both houses. This remonstrance first appeared in the American Sentinel, but was afterwards copied off into various papers, and extensively circulated. I have it before me in pamphlet form, from which I make the following extract:

"A few years since, a number of schools were instituted for the instruction of youth, on the first day of the week, commonly called Sunday, and in many cases were found productive of benefit to the community. Intended for a class of citizens, who on that particular day were exposed to numerous temptations to vice, your remonstrants would not be considered as objecting to their continuance on the original ground.

But they have been increased in an alarming manner, by a combination among men of undoubted ability, and perhaps of piety. In the dif ferent states of the Union, a number of these schools have been erected together, (or more strictly their managers) forming what has been called a state society. The evil, however, does not stop here, for these bodies are to be found in all the states, and at length, after unwearied efforts, they have been united into one grand system. Such is the scope of action possessed by this mighty institution, that while its trunk reposes on the soil of our state, its members are spread from Maine to Mexico, and from the Atlantic to the Western Wilderness. Its concerns are managed by men who, both in their public discourses and private conversation, have not scrupled to avow their determination to subject the consciences and persons of the free citizens of these United States to the tyranny of an ecclesiastical domination.

This being the state of the matter, your remonstrants have, with plea sure, recurred to the example and precepts of the great founder of this state, who ever held in his hand the ample charter of liberty; who invited the oppressed from the blood-stained arena of European despotism, and who ransomed the wretched victims of religious persecution from loathsome dungeons, where the tyrant's mandate had hurled them. In the system of our ancestors, there was nothing of intolerance or of bigotry, for they recognized, in its broadest sense, the great principle, that man is answerable to man only for his external acts, and that the mind is freer than the air we breathe. That with the private opinions and consciences of men, no human law can, or ought to interfere, the right of directing the soul of man, being the prerogative of God, Influenced by such elevated motives, they spurned all narrow notions, and dispensed the blessings of civil government with an impartial hand.

It is ours to say, we live in a land where no religious test is required from any of its people, and where it is declared to be not an indulgence merely, but the inalienable right of every man to worship his Creator according to the dictates of his conscience. But in vain shall we exult in the privilege, if the great basis of our hopes is slowly to be sapped.

The institution to which we have thus called your attention, alike ostensibly framed for benevolent purposes, has manifestly passed the bounds

prescribed, in ordinary circumstances, to bodies of a similar nature. It has been rapidly engrossing the publication of works of a religious character, and at the present moment the quantity of secular business transacted, is of immense amount. The necessary results will be, a monopoly both spiritual and temporal, alike repugnant to the genius of the constitution, and destructive to the future exertions of many enterprising individuals. Its concerns are transacted in a building splendid and imposing in its aspect; the lower story of which is occupied as a store for the sale of numerous books, authorized by the managers. In this large collection, there is not to be found a publication at variance with the creed of the religious society most interested in its welfare.”

Those who may object to the foregoing chapters because little occurrences are noticed with a particularity which they may think monotonous and tiresome, should remember that these are parts of the subject, and are therefore essential to the completion of this exposition. They are, beside, facts, which, had they been omitted out of regard to the classical taste of those who are more nice than wise, would have left chasms which the mind of the reader must have either filled up with conjecture, or left vacant for want of the necessary materials. I have, therefore, endeavored to connect every chain by its several links; and though some links may be of such a structure as to detract from the beauty and strength of the chain, yet, they are no less essential to make it complete.

CHAPTER VIII.

AMERICAN TRACT SOCIETY-ITS ORIGIN-PRINCIPLES-DESIGN AND TENDENCY.

THE art of printing was discovered about the same time that Luther commenced the Reformation in Germany. And how powerfully and efficiently this mechanical engine was used to diffuse abroad those grand and reforming principles which Luther, under God, was instrumental in reviving, I need not now undertake to tell, as it is known to all who have the slightest acquaintance with the history of this great and beneficial process; and as it is not necessary to my present purpose.

It is true, however, that the enemies of the cause availed themselves of the same weapon in defence of error; but the evil is much more than counterbalanced by the immense advantages resulting from a proper application of this powerful instrument. From the time of the Reformation, along down to the present day, we find that by the press, the principles

of civil and religious liberty have been developed, and that a glorious influence has been exerted on both the understandings and moral conduct of mankind, as well as on the civil state of society. Tyrants and deceivers have trembled for their fate ever since Mr. Coster, of the city of Harlaem, in the Netherlands, invented this art; and more especially have they trembled since this engine has been put in successful operation in the different kingdoms of this world; and they will continue to be alarmed until they are both driven from their "hiding places," and from their "refuges of lies,"-so I most ardently pray.

In regard to the origin and history of tracts, and tract societies, I may briefly premise, that even the Bible itself was first published in the form of tracts, the books of which it is composed having been issued separately, and in succession; and even after the sacred canon was completed, brief religious productions were from time to time ushered into the world. I have already intimated, that the Reformers of the sixteenth century, with the facilities afforded by the invention of the art of printing, availed themselves of this art or mode of disseminating religious truth, and that too, to the great annoyance of papal authority and infallibility. But the successors to the reformers pursued the same course, till at length the Rev. John Wesley, the founder of Methodism, took a more permanent and decided stand in this work; and during almost the whole of his long life, issued, from his own press, large quantities of tracts on various subjects, many of which, being gratuitously distributed, were perused with avidity by all classes of the community. But it was not till 1799, that the first regular tract society was organized. The "London Tract Society," which is properly the parent institution, takes its date from this period; and was especially established to counteract the influence of the infidel tracts and infidel principles of Voltaire and his associates.

The first regularly organized tract institution in the United States, was the "Connecticut Tract Society," founded in 1807; although Dr. Coke, Bishop Asbury, and others of the Methodist church, had circulated tracts to a considerable extent at a much earlier date.

The earliest regularly organized tract society in the Methodist church, was the "New-York Methodist Tract Society," in 1817; although tracts to a considerable amount had been printed and circulated by the Methodist Book Concern, since the year 1811. In 1826, the style of this society was

changed to that of the TRACT SOCIETY OF THE METHODIST

EPISCOPAL CHURCH.

Other denominations, generally, have, at this time, their respective tract societies; and if I were not fearful that I might weary the patience of the reader, I would mention the day and date of their organization.

The AMERICAN TRACT SOCIETY was not instituted till so late as the year 1825. The first annual meeting of this institution was held at the City Hotel, New-York, on Wednesday, May 10, 1826. Now, this institution, as may be said of all the national societies, is decidedly a Presbyterian concern: it was gotten up by these folks-it is carried on by them; and it is aiding and abetting the cause of Presbyterianism, in every way. Notwithstanding all this, however, the agents, managers, and members of the society, all unite in trying to impress the public mind with the belief, that the Methodists, Episcopalians, Baptists, Presbyterians, Lutherans, &c. are all equally concerned in its management, and benefited by its operations. And in every annual report of the society, and in almost every number of the American Tract Magazine, statements to this effect have been made; together with the most positive assurance that none of the society's publications were in the least degree sectarian. For instance, take the following paragraph, from the First Annual Report of the Executive Committee, of the Society, submitted in May,

1826:

"If any have imbibed the impression, that religious tracts are unworthy of their own personal regard, the committee have only to invite them to become familiar with their contents; and they will find them richly imbued with that Gospel which is 'profitable for doctrine, for reproof, for correction, and for instruction in righteousness.' They are adapted to the spiritual wants of the old and the young, the rich and the poor, the learned and the unlearned. Most of them are

written by men whose praise is in all the churches; (Presbyterian clergymen,) and though the publications of the society have been selected by individuals FROM DIFFERENT DENOMINATIONS OF CHRISTIANS, the committee would express their persuasion, that there is no series of tracts to be found, in any country, or any language, more decidedly EVANGELI

CAL."

In the Philadelphian, of October 14, 1831, (and over his own signature too) we have the following laconic reply, to one of the editor's correspondents, who had enquired what relation the different denominations sustain to this society:

G