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the New School Presbyterian churches was about to take place, and two General Assemblies, afterwards called the Old School General Assembly and the New School General Assembly, were, a short time later, convened in Philadelphia. A resolution was introduced into the Oxford Presbytery that no man should be licensed or ordained by that body who did not connect himself with the Old School Presbyterian Church, dropping from their care those who declined to do so.

This resolution, it was thought, was probably aimed at Mr. Beecher^[3]—an attempt to strike the father over the shoulders of his son. For the actual division and separation of the Presbyterian Church into Old and New School was in no small measure the result of the controversy carried on for several years previously against Dr. Lyman Beecher. The doctor in 1832 had, as we have seen, accepted the presidency and professorship of doctrinal theology in Lane Seminary. He had been brought up in, and had been connected with, the Congregational Church until this time. While he entertained no revolutionary spirit, he had some expectation that the free spirit of New England thought, and that loving spirit of voluntary co-operation which he had enjoyed so in his New England pastorate, might be infused into the forms of Presbyterianism. The idea of an intimate friendship and co-operation between the Congregational and Presbyterian churches in the United States had always been dear to him.

      3. “It is no inconsiderable matter in these days that Dr. Beecher has at least one son who, after a full and free examination before the Oxford Presbytery, has been pronounced to be orthodox and sound in the faith; and that, in order to exclude the son of the arch-heretic, a new term of ministerial communion had to be introduced” (Extract from letter of Dr. Bishop, President of Oxford College, to Mr. Beecher in 1838).

      But when he went to Cincinnati there had already commenced in different quarters a movement aiming at greater stringency and the expulsion from the Presbyterian Church of what was called the New England element, of which Dr. Beecher was an eminent representative. His settlement at Lane Seminary was followed by a more active demonstration of hostility. Formal charges of heresy, slander, and hypocrisy were preferred against him, to which reference has already been made.

      These proceedings produced a very markedly unfavorable impression in the public mind against Presbyterianism. They had only ended at about the time his son, Henry Ward, came to Lawrenceburg.

      There was a good deal of feeling in the two branches of the Presbyterian Church, and when Mr. Beecher applied to the Oxford Presbytery, within whose jurisdiction Lawrenceburg was located, a good deal of interest was aroused. A son of Dr. Lyman Beecher was to be examined by a presbytery known to be in marked hostility to him. It would be a good chance to demonstrate the laxity and heterodoxy of Dr. Beecher. For, of course, the young man would only reflect the father’s views.

      The presbytery duly met in session in September, 1838, and Henry Ward appeared before them. Writing to his brother George, he refers to his examination. After telling of his family affairs he says:

      “So much for family news—a quiet lake; now for public affairs—a troubled ocean casting up mud and dirt.

      “I went some sixty miles up into Preble County, near Eaton, before Oxford Presbytery. Presented my papers. Father Craigh was appointed to squeak the questions. They examined me to their hearts’ content. I was a model to behold, and so were they! Elders opened their mouths, gave their noses a fresh blowing, fixed their spectacles, and hitched forward on their seats. The ministers clinched their confessions of faith with desperate fervor and looked unutterably orthodox, while Graham and a few friendly ones looked a little nervous, not knowing how the youth would stand fire. There he sat, the young candidate begotten of a heretic, nursed at Lane; but, with such a name and parentage and education, what remarkable modesty, extraordinary meekness, and how deferential to the eminently acute questioners who sat gazing upon the prodigy! Certainly this was a bad beginning. Having predetermined that I should be hot and forward and full of confidence, it was somewhat awkward, truly, to find such gentleness and teachableness!

      “Then came the examination: ‘Will the mon tell us in what relation Adam stood to his posterity?’ ‘In the relation of a federal head.’ ‘What do you mean by a federal head?’ ‘A head with whom God made a covenant for all his posterity.’ Then questions on all the knotty points. ‘Still the wonder grew,’ for the more the lad was examined the more incorrigibly orthodox did he grow, until they began to fear he was a leetle too orthodox upon some points. What was to be done? The vote on receiving me was unanimous! Well, they slept upon it. Next day, while settling the time of my ordination, Prof. McArthur, of Oxford, moved to postpone the business to take up some resolutions. In the first they ‘sincerely adhered to the Old School Pby. Assembly’; second, required that all licentiates and candidates under their care should do the same or be no longer such. I declined acknowledging it to be the true one. Father Craigh (whom my orthodoxy had softened) said they would give me six months to think and decide, and I might continue to preach in their bounds. I refused, and they turned me out and gave me my papers back again. I asked them what the duty of my church was. They replied that it was vacant—just what they had to say, and just what I wanted them to say, and, moreover, just what I determined they should say. I drove home forthwith; got back on Saturday. On Sunday recounted from the pulpit the doings of Pby., and declared them vacant if they continued under Oxford; appointed a meeting for Wednesday P.M. for their action. By a unanimous vote they withdrew from Oxford and declared themselves an Independent Pbyn. ch. Now for Synod. The Old School called a convention to meet two days before Synod met; cut out a series of resolutions going for O. S. Assembly, cutting off those who had officially joined the Constitutional Assembly, etc., etc. After sermon by Jno. Rankin, Stowe and Coe nominated for moderator—Stowe 47, Coe 70. The New School then determined simply to urge on to voting. All speaking was on one side. When they had passed the resolutions to the one cutting off all who had joined N. S. Assembly they inserted a new one, by which majority of Cincinnati Presbytery were ejected! Jno. Rankin then rose and declared the body dissolved,dissolved, and as moderator of last Synod would give them time to leave the house, and would then form the true Synod. They prayed and adjourned to Wilson’s. It was queer. ‘Synod of Cincinnati will adjourn to meet at 7 in 1st Pby. ch.’; ‘Synod Cin. will now come to order,’ etc. I left after this and both bodies were still in session. I stepped in a moment Saturday morning just before leaving, and they were then passing in our Synod a resolution not to allow any slave-holder in our connection. Mills agreed to it. I did not wait to hear votes, but presume it was nearly unanimous. Synod declared the whole ground formerly held by Oxford Pby. to be held by the Cin. Pby. Stowe has just written me that Graham, Thomas, Chidlow, Merril, Crothers, Dickey, and others have formally withdrawn from the Old School Synod, but not yet united with ours. This is a brief sketch of matters ecclesiastical. Pby. of Cin. will begin their new authority over former territory of Oxford Pby., by coming here to ordain me on Thurs., Nov. 8 [1838].”

      The New School Presbytery met in Cincinnati, and before this body Mr. Beecher applied for ordination, the minutes of which record that it ordained and installed him November 9, 1838, over the independent church at Lawrenceburg, Dr. Lyman Beecher presiding, Dr. Blanchard charging the pastor, and Dr. Calvin E. Stowe, his brother-in-law, charging the people.

      Mr. Beecher felt that the division in the Church was wholly uncalled for, but naturally was unwilling to desert the school to which he was attached by its more liberal and democratic policy, by the associations of his education, and the ties of filial love and admiration. The bitterness of this controversy in the body of the Church, and the utter folly of a great Church, organized for the work of saving men’s souls, wasting its strength in harsh recriminations and angry feuds over matters which seemed to him of minor importance, and finally splitting the Church into two hostile bodies, produced a profound impression upon Mr. Beecher’s mind, and developed rapidly that trait, doubtless then latent, which has so markedly characterized his preaching since then—a disregard of mere forms, provided he could secure the substance. And so he grew to look upon all denominations as his brethren, wholly disregarding the formal differences that existed, rejoicing heartily in all their successes, and wishing them God-speed, seeing only the objects for which all labored—the enlightenment of the world, the saving

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