it is sent forth “in the name of our Holy Christianity,” and in the interests of “the cause of our most Blessed Master.”  Immediately after making this declaration, however, the Confederate divines commence a long series of arguments designed to prove that the war cannot restore the Union; that the Southern States had a right to secede; that having seceded, their separation from the North is final; that the proclamation of PRESIDENT LINCOLN, seeking to free the slaves is a most horrible and wicked measure, calling for “solemn protest on the part of the people of GOD throughout the world;” that the war against the Confederacy has made no progress; and there seems no likelihood of the United States accomplishing any good by its continuance.  This may be esteemed good gospel teaching in the Confederate States, but in this country it would be thought to have very little connection with “the cause of our most Blessed Master.”  But the Southern clergymen reserve for the close of their address the defence of the grand dogma of their religion—­the doctrine that negro slavery as carried out in the Southern States of America “is not incompatible with our holy Christianity.”  Stupendous as this proposition may appear to the British mind, it offers no difficulty to these learned and pious men.  Nay, they are not only convinced that slavery is “not incompatible” with Christianity, but they boldly affirm that it is a divinely established institution, designed to promote the temporal happiness and eternal salvation of the negro race, and that all efforts to bring about the abolition of slavery are sacrilegious attempts to interfere with the “plans of Divine Providence.”  “We testify in the sight of GOD,” say the clergy of the Confederate States, “that the relation of master and slave among us, however we may deplore abuses in this, as in any other relations of mankind, is not incompatible with our holy Christianity, and that the presence of the Africans in our land is an occasion of gratitude on their behalf before God; seeing that thereby Divine Providence has brought them where missionaries of the cross may freely proclaim to them the word of salvation, and the work is not interrupted by agitating fanaticism. * * * We regard Abolitionism as an interference with the plans of Divine Providence.  It has not the signs of the Lord’s blessing.  It is a fanaticism which puts forth no good fruit; instead of blessing, it has brought forth cursing; instead of love, hatred, instead of life, death—­bitterness and sorrow, and pain; and infidelity and moral degeneracy follow its labours.”  There is no shirking of the question here.  Slavery is proclaimed to be the GOD-appointed means for the regeneration of the African race, and those who seek to bring about the emancipation of the slaves are branded as apostles of infidelity.  Upon these grounds, the confederate clergy appeal to Christians throughout the world to aid them in creating a sentiment against this war—­“against persecution for conscience’ sake, against the ravaging of the church of GOD by fanatical invasion.”