From the foregoing synopsis it will be seen at once that whatever may have been the motives of the writer, the effect of his publication, so far as it is at all felt, will be to strengthen the oppressor in his guilt, and hold him back from the performance of his immediate duty in respect to his slaves, and to shield his conscience from the reproofs of that class who, according to "Evangelicus," have "no personal acquaintance with the actual domestic state or the social and political connections of their Southern fellow-citizens." We look upon it only as another vain attempt to strike a balance between Christian duty and criminal policy, to reconcile Christ and Belial, the holy philanthropy of Him who went about doing good with the most abhorrent manifestation of human selfishness, lust, and hatred which ever provoked the divine displeasure. There is a grave-stone coldness about it. The author manifests as little feeling as if he were solving a question in algebra. No sigh of sympathy breathes through its frozen pages for the dumb, chained millions, no evidence of a feeling akin to that of Him who at the grave of Lazarus "Wept, and forgot His power to save;" no outburst of that indignant reproof with which the Divine Master rebuked the devourers of widows' houses and the oppressors of the poor is called forth by the writer's stoical contemplation of the tyranny of his "Christian brethren" at the South. "It is not necessary," says Evangelicus, "to inquire whether the New Testament does not tolerate slavery as a permanent institution." And this is said when the entire slave-holding church has sheltered its abominations under the pretended sanction of the gospel; when slavery, including within itself a violation of every command uttered amidst the thunders of Sinai, a system which has filled the whole South with the oppression of Egypt and the pollutions of Sodom, is declared to be an institution of the Most High. With all due deference to the author, we tell him, and we tell the church, North and South, that this question must be met. Once more we repeat the solemn inquiry which has been already made in our columns, "Is the Bible to enslave the world?" Has it been but a vain dream of ours that the mission of the Author of the gospel was to undo the heavy burdens, to open the prison doors, and to break the yoke of the captive? Let Andover and Princeton answer. If the gospel does sanction the vilest wrong which man can inflict upon his fellow-man, if it does rivet the chains which humanity, left to itself, would otherwise cast off, then, in humanity's name, let it perish forever from the face of the earth. Let the Bible societies dissolve; let not another sheet issue from their presses. Scatter not its leaves abroad over the dark places of the earth; they are not for the healing of the nations. Leave rather to the Persian his Zendavesta, to the Mussulman his Koran. We repeat it, this question must be met. Already we have