Such efforts and accusations as the above letter Mr. Phelps did not hesitate privately to put forth against his brethren of the Board, though he never intimated to them, personally, that any such imaginations darkened his mind. And even on resigning his seat with them, one month after the date of this letter, he did not intend that his reasons for doing so should be made public. His own testimony, respecting similar allegations presented as reasons for the formation of a new Society only a year previous, is true now. At the moment that this letter was written, the Massachusetts Society had eight Orthodox Agents in the field, and but one of another belief. True, the Society could not, without violating its principles, become an Orthodox Society _exclusively_; but the Society did deem it a fortunate circumstance that Orthodox pro-slavery should be met and exposed by Orthodox anti-slavery. Who that reads Mr. Phelps’s testimony, Jan. 1838, as given below, but must deeply compassionate the struggle and concealment and weakness of soul which afterwards completely overpowered him, notwithstanding his better knowledge, and dictated his course during the remainder of that year, up to the formation of a new organization, in 1839, and until, as the climax of his course, he submitted to be examined for installation as pastor of the Free Church, by the well known pro-slavery divine, the Rev. Hubbard Winslow. MR. PHELPS’S TESTIMONY IN 1838. “And last, not least, there must needs be a new organization, and a withdrawal from the Massachusetts Society, because, “both the organ and management of it are under anti-orthodox influence.” True, there is not as much orthodoxy in either, as I wish there was, and as I think there ought to be; but it is not the result, so far as I have seen, of any trickery on the part of those who are not Orthodox, nor of any disposition, on their part, to make Orthodoxy or Anti-Orthodoxy a test of membership or office. And as it is, full one half the officers and managers of the Society are Orthodox men; this “Anti-Orthodox influence” has chosen and is sustaining an “Orthodox” Agent, and one that is sent for sometimes to repair the mischief done by agents of the American Society: this Society, at its public meetings, _has_ “passed resolutions recommending that ministers and Christians, in their public meetings, should pray for the slave;” its own public meetings have been “opened with prayer;” its agent, (to say nothing of the liberty of its organ,) and its members have always had liberty to plead for the slave, in as “orthodox” language, and by as “orthodox” arguments as they pleased; and, in fine, the society has every one of those characteristics, by virtue of which, the Spectator declares the American Society to be “practically orthodox;” and yet, strange to tell, the American Society looks upon the difficulties that have sprung up here out of these things, with which itself, by its agents