of servitude. The condition off that of our own times. In the each class bore no resemblance to former case, the brand of a prothat of our slaves; it was much scribed colour did not attach to more analogous to the state of our the servant; his proper manhood British apprentices. And, more- was not disputed, his condition over, Slavery even of this kind did not greatly differ from that of cannot now lawfully exist, until the subordinate branches of the the parties practising it can pro- family into which he was incorduce a commission from God, porated; the child of the Roman, similar to the one in virtue of during his pupilage, was, in a which the Hebrews subjected an legal point of view, as much a outcast race to permanent bond- slave as his servant, Gal. iv. 1. age. No iniquitous laws forbade the cultivation of the bondman's intellect, or the emancipation of his person; he could rise to the mental dignity of the logician, the poet and the philosopher; e. g. Terence. Modern Slavery is, notoriously, of a directly opposite kind.-I do not intend to insinuate that Grecian and Roman Slavery, either in its origin or character, was not sinful; but to prove that the Slavery of modern times is, in comparison," exceedingly sinful." "Christianus" may assert that these distinctive features do not affect the principle involved in the controversy; and therefore I remark that, Allow me now to examine the records of the New Testament. And here I readily concede to "Christianus" that believing Slaveholders and believing slaves of a nominal description, and believers who were neither the one nor the other, did, under peculiar circumstances, freely commune together. But I hope to be able to prove that this case, and that on which we are at issue, are so entirely dissimilar, that no reasoning from the one to the other can be valid. -I submit the following points of distinction. 1. Ancient Slavery originated in conquest. Slaves were usually regarded as the political enemies 3. The Slavery of Greece and of their masters,and their bondage, Rome was not tolerated in the as the punishment of their hostility. primitive church. For reasons Modern Slavery is founded in which must be obvious to every man stealing. The crime of carry-one, the first teachers of Christiing on a national, continuous, and legalized robbery of men was unknown in the ancient world; its perpetration in the days of modern enlightenment was reserved for the professed followers of the merciful Redeemer. Our Slavery is the forcible detention of stolen men, or of their descendants; and how such an act, whether viewed in the abstract or the concrete, can be any thing but sinful, I have yet to learn. 2. The character of ancient Slavery differed essentially from anity could not directly insist on the enfranchisement of Slaves. If they had done this, the banner of the cross had become the standard of sedition; and every herald of its truths regarded, by both masters and servants, as another Spartacus. But the writings of these "holy men of God" were directed to the virtual extinction of Slavery in the church. Without stopping to make lengthened reference to the fact that the doctrines and spirit of Christianity are incompatible with Slavery, I remind "Chris tianus" that the inspired penmen | entire ignorance which prevailed concerning civil and religious | rights, and the stern despotism of the government, rendered the free discussion of Slavery wholly impracticable. The United States of North America are professedly Christian, enlightened, and free. The topic of Slavery has been canvassed by the civilized world for half a century; Christians in America have been reasoned with, warned, and entreated;" a band of men whose hearts God hath touched," has arisen among them, who have "cried aloud, spared not, and lifted up their voice like a trumpet, to show the people their transgressions," and the Christian church "their sins." Earnestly do I hope that British and American Christians will persevere in seeking to gain their brethren; and that they will succeed in" winning their souls" from tenaciously grasping a system which embodies more iniquity, and has inflicted more suffering, than almost any one by which our globe has even been desolated. But while they persist in their adherence to "the accursed thing," Christians, I hope I have proved, are bound by the most sacred obligations, not to commune with them, but to separate from them. Only let such separation be effected in the spirit of love, and accompanied with ardent supplication to "the Father of mercies, that he would turn them from the error of their way." J. WEBB. Stonehouse, Dec. 10, 1836. affirmed the state to be inconsistent with the rights that the redeeming Lord had in his people, I Cor. vii. 23. Conjugal, parental, and social duties were inculcated, the due discharge of which was not compatible with a state of Slavery. They recognized the right of the servant to himself, and to equitable remuneration for his toil. They taught that "in Christ Jesus there is neither bond nor free." They enjoined on believers to esteem them, to whose permanent services they were legally entitled, "not as slaves" but above slaves, even as "brethren beloved." Now I ask "Christianus," if primitive masters in their conduct towards their servants had not acted on these principles, whether they would not have been worthy of exclusion from the "communion of saints;" and whether, therefore, those American churches which confess edly do not act upon them, ought not to be withdrawn from as "brethren that walk disorderly?" Christianus," surely, is bound either to prove that they do act upon these principles, or to allow that communion with them is unlawful. In order to strengthen this conclusion, I observe finally that, 4. The circumstances in which these churches in America are placed, widely differ from those of the primitive churches. The most civilized regions, when they flourished, were sunk in heathenism. The prejudices of mankind, the 66 THE IMPORTANCE OF UNION. SIR, reviewer says it is "the most valuable document we have for a long time been permitted to an❘nounce." In this opinion I fully concur, and trust that a very extensive circulation of that report through the denomination, will produce a very extensive benefit. But, Sir, I must be permitted yet to complain, that it presents the denomination before the world in an unfavourable light; as being still more like a 66 rope of sand" than a "three-fold cord." The word "unassociated," attached to so many of our churches, is by no means creditable to such churches, nor to us as a body. It appears that, out of 1158 churches, there are only 581 (not half) of them associated, and not more than 289 in the Union. Have we yet to learn the great advantages of union and co-operation, and the mutual benefits of "brethren dwelling together in unity?" Oh, when will the intercessory prayer of our Lord be answered, "that they all may be one!" Are we not one body in Christ, and members one of another?" It is surely high time that all the "unassociated" in different districts, should immediately unite with their sister churches in county associations, and that all such associations should join the general union. My complaint, which applies to most of the counties in England, has a special bearing on the churches in London and Middlesex, of which the report gives eighty, and of these it appears only eighteen are associated, and not more than thirty have filled up the statistical columns. Now, Sir, I do think the London pastors and churches should feel their responsibility to the Head of the church, for the influence which their example is calculated to exercise on the United Kingdom. While I thus write, I cannot but, congratulate the committee on the success which has attended their labours, in the evident improvement which has been made during the past year, and which is sufficiently encouraging to induce them to persevere, until the whole denomination shall be as the heart of one man when this shall be the case, we shall not fear to embark in any great or good work to which we may be called, as there is nothing but what might be accomplished by united hearts and combined energies. Portsea. A COUNTRY PASTOR. REPLY OF THE REV. C. STOVEL TO Kαяла. I beg to acknowledge the | he had signed his real name ; suggestions of an unknown individual who, in the last number of this work, was kind enough to notice my strictures on Elihu. His object is most laudable; for nothing can be more important than that all controversy should be sweetened with Christian charity. But efforts to diffuse it are most likely to succeed, when characterized by simplicity, and manly faithfulness. Kappa would have done better therefore, if for it is scarcely just to hurl his missiles from a dark concealment, where no aim can be levelled against him with certainty. If I were to treat him with severity for this, I know not how he could complain, but I prefer using an apology suggested by his own paper. Kappa obviously does not perceive the gross impropriety of this practice: consequently, in defending Elihu, he uses the following sentence, "So that no man must even anonymously presume to differ from his betters, without being assailed for his temerity." It will be advantageous to him, therefore, if Kappa will bear in mind, that no man whom God has endowed with reason can, by conscientiously using it, incur the charge of temerity, though he should be so unfortunate as to differ in opinion from every other man on earth; for avowing his opinion, he rather deserves respect than blame, if he do it properly: but he who assumes a false name, for the avowed purpose of dishonouring individuals who are known, and of dividing a society in which he was received with confidence, deserves neither respect nor lenity, until he has resigned his mask, and confessed his error. This was the object of my severity with Elihu; I meant to remove his disguise, which has been done; but since Mr. Burgess has avowed himself, I desire to treat him with the utmost courtesy, and to prevent, if possible, his suffering any material injury from his rashness. But Mr. Burgess has not been "loaded with abuse ;" and, if he and Kappa do not yet see "the fallacy of his reasonings and the weakness of his cause," I merely recommend a re-perusal of the Strictures. This will enable Kappa to perceive also that the sentence ("If this does not give you a better understanding and produce speedy repentance") which he has marked as a quotation, is not to be found there. I do not wish to press on him an acknowledgment of this inaccuracy, though this is the only ground for his censure; it will be quite sufficient if Kappa will be more careful in future; especially when he intends to blame. Respecting "the firebrand thrown into our temples by the adversary, "-and Kappa's demand of facts, I have only to say, that, at least before I give him facts, I must know who it is that requires them. I fear that this unknown friend must have but little knowledge of our affairs: still, there is one passage in his reply that might serve to satisfy his own inquiries. "The present position of our body is highly' critical. The question of American slavery threatened us with a schism. The decision of the Bible Society must now, it seems, be another apple of discord. If, as has been repeatedly insinuated, these seeds are sown by the enemies of our prosperity, our conduct should be regulated by the greater caution. Will sarcasm and abuse heal, or foment, division ?" I answer, they will most certainly foment division, and not heal it. On this account I considered that the curious commodity which Mr. Burgess boastingly calls "Christian sarcasm"and the abuse which under a false name he poured on his own brethren, ought to be so reprehended as to make their author known. "Human nature cannot but kindle at the application of such a torch; yet, let the devastation of the flame be attributed to him who flings the fire-brand on such combustible materials." "The personality of religion is our tower of strength;" but this is not strong until it is rendered consistent and of universal application. The sophism of Kappa, and the unfaithfulness of Mr. Burgess, therefore, must be both resigned, before our position can be invulnerable. C. STOVEL. Dec. 3, 1836. SUGGESTIONS IN RELATION TO THE DESTITUTE STATE OF SEVERAL OF OUR CHURCHES. Sir, To the Editor of the Baptist Magazine. I shall be glad to avail myself of your help in giving currency to a thought, which appears to me entitled to more consideration than it could command, if uttered within my own circle, or under the influence of my name. My knowledge of the churches in our own denomination, and somewhat of their history and circumstances, is not inconsiderable; and I have more than once endured the affliction of losing an able and beloved pastor, with all the depression of mind attendant on a church in a state of destitution; and the anxiety involved in the search for, and choice of, a new pastor: but I never remember a period when so many of our most important stations were vacant, and our brethren "cast down.' In such circumstances every Christian church feels the need of divine support; and how efficacious is a spirit of prayer, in drawing more closely the bonds of mutual affection, endangered (through the infirmities of our nature, and the defects incidental to the voluntary principle, invaluable as it is,) by such a calamitous visitation; and in keeping the minds of the members in the attitude of " waiting upon" the Chief Shepherd; while their energies are directed in search of a pastor, whom "He shall own and bless!" Some doubt rests upon the minds of many Christians, amid these difficulties, as to what is right, with respect to giving invitations to ministers who appear to be both happily and usefully settled; and this is a subject to which some of our most experienced brethren would do well to direct the attention of your readers; both as regards settled pastors, and destitute churches. But my present object is, to suggest to all our churches, particularly those who are enjoying the sunshine of the divine presence, that they should make special prayer for such as are destitute and afflicted. And I venture to predict that, if a united meeting for prayer could be held by our London and suburban churches, early in January, at some central chapel, with immediate reference to this object, it would be well attended; and might prove an abundant source of edification and comfort! If you think well of the idea, and can lead to its practical adoption, you will oblige, REFLECTIONS ON THE PAST YEAR. Another year with its long train of days, Who would not wish again to live the year? And as he passed them, stop to drop the mournful tear? Ah fruitless wish! the year which just has gone, PHILO-PASTOR. |