, 'that _not a twentieth part_ of
the negroes attend divine worship on the Sabbath. Thousands and
thousands hear not the sound of the gospel, or _ever_ enter a church
_from one year to another_.'

The report says too, that they 'do not enjoy the privileges of the
gospel in private, at their houses, or on their plantations. If the
master is pious, the house servants _alone_, and frequently few or
none of these attend family worship. In general it does not enter into
the arrangement of the plantations, to make provision for their
religious instruction. We feel warranted, therefore, in the
conclusion, that the negroes are _destitute of the privileges of the
gospel, and must continue to be so_, if nothing more is done for
them.'

'We are astonished,' say the Synod, 'thus to find Christianity in
absolute conjunction with _Heathenism_, and yet conferring few or no
benefits.'

Our readers, after comparing the above with the letter read by Mr. B.,
can decide how much right the author of that letter had to sign it
'Truth.'

Mr. B., page 155, endeavors to escape the force of the immense weight
of evidence with which his antagonist presses him to the earth, by
sneering at the witnesses as 'obscure,' and for aught that could be
known, 'fictitious persons,' although the names are generally given,
and yet he quotes evidence to sustain himself, which is absolutely
anonymous. See page 132. The Emancipator pertinently asks, 'Can Mr. B.
tell us who "Truth" and "A New England man" are? Or are the persons as
"fictitious" as their stories?'

Upon Mr. B.'s assertion that Mr. Thompson's testimonies were of this
worthless character, the Emancipator has the following note. 'We beg
our readers to stop here, and go back and count the documents, and
they will find that the very reverse of what Mr. B. has stated is the
fact; and that while Mr. B.'s _main_ proofs are, first, his _own_
assertions, and, second, the assertion of individuals, or of anonymous
writers in partisan newspapers, Mr. Thompson's _main_ proofs are the
formal resolutions and declarations of ecclesiastical bodies, and of
those who represent the _governing_ influence in church and state, and
that the testimony of individuals, so far as it is used, is brought in
only as confirmatory of the other.'

On page 158, Mr. B. attacks Mr. J. A. Thome of Kentucky, with
characteristic virulence, because, in a speech at an Anti-Slavery
meeting, that young man had boldly exposed the abo