And yet there were those among the old men who were ready to weep as they compared the building of the Lord's house with what they had known in their younger days: no sustained enforcement on the mind and conscience of alarming and heart-searching doctrines; no "protracted meetings" in which from day to day the warnings and invitations of the gospel were set forth before the hesitating mind; in the converts no severe and thorough "law-work," from the agonizing throes of which the soul was with no brief travail born to newness of life; but the free invitation, the ready and glad acceptance, the prompt enrollment on the Lord's side. Did not these things betoken a superficial piety, springing up like seed in the thin soil of rocky places? It was a question for later years to answer, and perhaps we have not the whole of the answer yet. Certainly the work was not as in the days of Edwards and Brainerd, nor as in the days of Nettleton and Finney; was it not, perhaps, more like the work in the days of Barnabas and Paul and Peter? * * * * * It does not appear that the spiritual quickening of 1857 had any effect in allaying the sharp controversy between northern and southern Christians on the subject of slavery. Perhaps it may have deepened and intensified it. The "southern apostasy," from principles universally accepted in 1818, had become complete and (so far as any utterance was permitted to reach the public) unanimous. The southern Methodists and the southern Baptists had, a dozen years before, relieved themselves from liability to rebuke, whether express or implied, from their northern brethren for complicity with the crimes involved in slavery, by seceding from fellowship. Into the councils of the Episcopalians and the Catholics this great question of public morality was never allowed to enter. The Presbyterians were divided into two bodies, each having its northern and its southern presbyteries; and the course of events in these two bodies may be taken as an indication of the drift of opinion and feeling. The Old-School body, having a strong southern element, remained silent, notwithstanding the open nullification of its declaration of 1818 by the presbytery of Harmony, S. C., resolving that "the existence of slavery is not opposed to the will of God," and the synod of Virginia declaring that "the General Assembly had no right to declare that relation sinful which Christ and his apostles teach to be consistent with the most unquestionable piety." The New-School body, patient and considerate toward its southern presbyteries, did not fail, nevertheless, to reassert the principles of righteousness, and in 1850 it declared slave-holding to be _prima facie_ a subject of the discipline of the church. In 1853 it called upon its southern presbyteries to report what had been done in the case. One of them replied defiantly that its ministers and church-members were slave-holders by choice and on principle.