stamp us with his own sacred image. Let us not be content to grovel here, when we may rise to the excellencies and privileges of angels. Let us not live for this world when a merciful Saviour is calling us to the happiness of heaven. Let us say rather, "I have been guilty and wretched long enough. O God' have mercy upon me! Let me live the life of the righteous, and let my last end be like his." MISCELLANEOUS. To the Editor of the Christian Observer. Ir is impossible that a single individual among the readers of the Christian Observer can be indifferent to any information connected with the subject of the African Slave Trade. The pages of your publication have, from time to time, been devoted to a faithful register of every important document which may tend to expose in its true colours this unprincipled and cruel traffic. I shall, therefore, make no apology for transmitting the following interesting extract, from one of the works of that enlightened philosopher M. Humboldt, which has recently been translated into English. G. C. G. "If the situation of our house at Cumana was highly favourable for the observation of the stars and meteorological phænomena, it obliged us to be sometimes the witnesses of afflicting scenes in the day. A part of the great square is surrounded with arcades, above which is one of those long wooden galleries which are common in warm countries. This was the place where slaves, brought from the coast of Africa, were sold. Of all the European governments, Denmark was the first, and for a long time the only power, that abolished the trade: notwithstanding which, the first Negroes we saw exposed for sale had been landed from a Danish slave ship. What are the duties of humanity, national honour, or the laws of his country, to a man stimulated by the speculations of sordid interest? "The slaves exposed to sale were young men from fifteen to twenty years of age. Every morning cocoa-nut oil was distributed among them with which they rubbed their bodies to give their skin a black polish. The persons who came to purchase examined the teeth of these slaves, to judge of their age and health; forcing open their mouths as we do those of horses in a market. This degrading custom dates from Africa, as is proved by the faithful picture, which, in one of his dramatic pieces, Cervantes, released from his long captivity among the Moors, has drawn of the sale of the Christian slaves at Algiers. It is distressing to think that, even at this day, there exists European colonists in the West Indies who mark their slaves with a hot iron, to know them again if they escape. This is the treatment bestowed on those, who save other men the trouble of sowing, tilling, and reaping, in order to live t. * El Trato de A gel. Jorn. II, (Viarge al Parnasso, 1784, p. 316). + La Bruyere, Caractères, chap. xi. (ed. 1765, p. 300.)--I wish to cite at length a passage in which the love of the human species is drawn with force, find, under the torrid zone, certain wild or rather with noble severity. "We animals, male and female, scattered through the country, black, livid, and` all over scorched by the sun, bent to the earth which they dig and turn up with invincible perseverance. have something like an articulate voice; and, when they stand up on their feet, they exhibit a human face, and IN FACT THESE CREATURES ARE MEN!" They "The greater the impression ly because it leads to no evil conwhich the first sale of Negroes made sequence-partly because complete on us, the more we congratulated agreement cannot be hoped forourselves on living among a people, and partly because an attempt to and on a continent, where this sight correct these varieties of opinion is rare, and where the number of cannot be made without even greatslaves is in general inconsiderable. er danger to charity than is incurThe number in 1800 did not ex- red by leaving things as they are. ceed 6000 in the two provinces of So that although, wherever men Cumana and Barcelona, when at differ, one party must almost necesthe same period the whole popula- sarily be wrong, it is a wise rule of tion was estimated at 110,000 in- conduct to expect and to allow of habitants. The trade in African these discrepancies upon immaslaves, which the Spanish laws have terial points. And, above all, it is never favoured, is almost nothing our bounden duty not to suffer this on coasts where the trade in Ame- or any difference of sentiment to rican slaves was carried on in the impair our mutual charity and afsixteenth century with a desolating fection. But, then, is there not a activity. Macarapan, anciently cal- point at which this license to differ led Amacarapana, Cumana, Araya, should cease? Let us listen to the and particularly New Cadiz, built language of Scripture:-" He that on the islet of Cubagua, might then believeth on the Son hath everlasting be considered as commercial esta- life: he that believeth not the Son blishments to facilitate the trade. shall not see life, but the wrath of Girolamo Benzoni of Milan, who God abideth on him." Now in this at the age of twenty-two years had instance, a difference of opinion is gone over to Terra Firma, took evidently of the highest importance. part in some expeditions made in And there may be many other such 1542 to the coasts of Bordones, cases. I have thought, therefore, Cariaco, and Paria, to carry off the that it might not be an uninterestunfortunate natives. He relates ing employment to many of your with simplicity, and often with a readers to endeavour to ascertain sensibility not common in the his- some of the points in which contorians of that time, the examples cordance of opinion is essential, and of cruelty of which he was a wit- also to discover some of the causes ness. He saw the slaves dragged from which discordance of opinion to New Cadiz, to be marked on the upon important points ordinarily forehead and on the arms, and to arises. I shall be sincerely happy pay the quint to the officers of the if the few observations upon these crown. From this port the Indians two topics in the paper I send you were sent to the island of Hayti, or may serve, in the smallest degree St. Domingo, after having often to assist such an inquiry. changed masters, not by way of sale, but because the soldiers played for them at dice*."-HUMBOLDT'S Personal Narrative, Vol. ii. pp. 245-248. To the Editor of the Christian Observer. THERE is obviously much difference of opinion among mankind. And, to a certain extent, it is well to acquiesce in this difference, part* Benzoni, Hist. del Mondo Nuoro,1565, pp. 4, 7, 9. What, then, are the points on which unity of opinion is essential? In the first place, men must agree in receiving the great leading truths of religion. For such is the declaration of the Bible. Upon the necessity of repentance, for instance, it says " Except ye repent, ye must all likewise perish." Upon conversion by the Holy Spirit-" Except ye are converted and become as little children, ye cannot enter into the kingdom of God." Upon the necessity of holi ness" Without holiness no man shall see the Lord." Upon faith in Christ-" He that believeth on the Son hath everlasting life: he that believeth not the Son shall not see life, but the wrath of God abideth on him." As to all these great truths, therefore-as to the necessity of repentance, of conversion by the Spirit of God, of holiness, of faith in Christ-taking these words in their scriptural meaning, men must be of one mind." For, not to admit these truths, is to relinquish our hopes of heaven.Here, therefore, is a point at which all latitudinarianism, all indifference, all, falsely so called, liberality, all cold and careless license of opinion must cease. Where opinions stand upon the authority of man, it may be lawful to differ but not where God is the instructor, and where the things taught are of the first importance, and are distinctly revealed. An error as to faith, to conversion, to repentance or holiness, generally speaking, is a crime; because God must be supposed to teach a truth of vital importance in such a manner as that all responsible creatures may receive it. Again: men ought to be agreed as to the necessity of possessing those tempers and dispositions which arise out of the fundamental principles of religion. "Ifany man," say the Scriptures, "have not the Spirit of Christ, he is none of his." "The carnal mind is enmity against God." They that are Christ's have crucified the flesh with its affections and lusts." "The fruit of the Spirit is love, joy, peace." "To be carnally minded is death; to be spiritually minded is life and peace." And there would obviously be no difficulty in multiplying quotations to prove that there are certain dispositions by which every true servant of God will be marked-as to which they will all be agreed-as to which all must lament their deficiences, and for which all must labour and pray,llere, again, therefore, no difference of opinion can be allowed. It is not a matter of doubt whether we should or should not be spiritually minded, meek, mild, affectionate, zealous, benevolent, devout. We must not content ourselves, as to these points, with saying, "Such is his opinion-and such is mine." We must here be of one mind-of the same mind with the great Author of truth-with the God of our salvation. Again, we must be agreed as to the general course of practice which flows from the principles of the Gospel.-The practice of a Christian, though not minutely, is yet strongly and decisively delineated in Scripture. All the great lines are broadly laid down:-" Finally, my brethren," says St. Paul to the Philippians, "whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever thi. gs are of good report-if there be any virtue, and if there be any praise, think on these things." Thus also St. Peter-" Be ye all of one mind, having compassion one of another-love as brethren, be pitiful, be courteous-not rendering evil for evil, or railing for railing, but contrariwise blessing."In this case, then, we must also be agreed. Having determined from the Bible what sin is, we must have no difference of opinion on the duty of avoiding and hating it. There is no difference of sentiment on such points in heaven, and none must be allowed here. Upon whatever subordinate topics Christians may unhappily differ, they must unite in settled, deadly, persevering hate to all that is called sin in the Bible. Candour must not be stretched to applaud or to tolerate vice. All must feel themselves solemnly pledged, as they value God and salvation, to resist in themselves, or to check, by every allowed method, in others, the growth and prevalence of sin-wheTher in the throne, or in the col tage-in our homes or in our country-in whatever spot of creation crimes may be perpetrated, God may be offended, or souls be lost. Such, then, I venture to think is a not inaccurate, however imperfect statement of the points in which all men, at least within the pale of Christianity, must be of one mind. Harmony as to all points is indeed nost desirable-is a pleasure, a privilege, and a duty-but as to these points, error is criminal, and difference of opinion is, as to one at least of the differing parties, full of danger. But such being the case, is it not a melancholy fact that so much and such wide difference of opinion should prevail in the world; a difference extending to the most important points. Your readers will excuse me, if I now proceed to point out, what I conceive to be, some of the causes of this discord ance. The first I will name is carelessness.-Truths may be strong, may be plain, may be infinitely important; and yet, through carelessness and indifference, men may fail to receive or apprehend them. And I need scarcely say how common such negligence is in the most important concerns. Men who honestly and eagerly give their minds to other pursuits are yet careless of the things of God. They too often slumber over these-or take them for granted when they should "search for them as for hid, treasure." It is worthy of observation, that the whole of the instructions of our blessed Saviour are so constructed as to demand and to reward the pious diligence of the student. "Without a parable," it is said, "spake he not unto them." He taught them, that is, only by those tigures which the careless were like ly to mistake, and the diligent and bumble were almost sure to apprebend. If, then, we are wanting in a serious desire and endeavour to understand the truth, it is not to be wondered at that we are of dis cordant opinions. The diligent and the careless are likely to come to opposite conclusions. For God opens the eyes of the one, and closes those of the other. He turns the bright side of the pillar to one, and the dark to the other. A second cause of difference of opinion is I conceive vanity or presumption.-It is the will of God, not that his creatures should discover truth by the light of their own reason, but by the Bible, and by the light poured by his Spirit upon the mind of the diligent inquirer. If a man therefore be negligent of prayer and of the Scrip tures, it is next to impossible that he should either know the truth, or agree with those who do. And yet how few persons read the Scriptures and pray with the diligence which becomes them! We find in conversing with multitudes upon the most important subjects, that they set up some different rule and standard from the word of God-that they follow the custom of the world, or some of those ordinary maxims which suit their own convenience. We find that prayer is either entirely neglected or carelessly performed-that the moments of retirement and communion with God are rare indeed— that business or self-indulgence are suffered to occupy the time which should be dedicated to God. How then can it be expected that such persons should become acquainted with the truth-how can they be expected to agree with the diligent and devout student. Let us suppose one of the "wise men" (no longer wise) when it pleased God to light up a star to guide them to the infant Saviour, had resolved to discover him by the mere powers of vision, or by the discoveries of philosophy. These would never have conducted him to the stable and the manger. And, therefore, whilst his brethren would have discovered the Lord, he must have failed in the object of his pursuit. And thus shall it be with all those who "lean upon their own understanding." It is the star of heaven which can alone guide us to God, From a forgetfulness of this truth, the most learned men often fail to discover the simplest truths in religion" I am wiser than my teachers," says David, "because I love thy law." And by the recognition of this truth, the simplest minds have often penetrated into the deepest recesses of religion. They have not foolishly endeavoured to substitute the lamp of science for the Sun of truth-but have heard, and have acted upon the promise, "When He, the Comforter, is come, he shall guide you into all truth." A third cause of error and difference of opinion is prejudice.By prejudice is meant-belief without evidence or proof. Many, for instance, without judging for themselves, are content to take up the doctrines of their fathers. They do not remember the time when they deliberately and anxiously sought for truth-when they made it their own-when they said, "Now we believe, not because of thy saying, for we have heard him ourselves, and know that he is indeed the Christ, the Saviour of the world." Often should we ask our selves-"Have we no prejudices which prevent our agreeing with those who agree with the Bibleprejudices of education-prejudices derived from the society or from the age in which we live? Are we seeking the truth with a simple eye, and with an unbiassed heart?" A fourth cause of discordancy of opinion is, I conceive, the love of novelty and change. Nothing can be more affecting to the lover of union and harmony, than the eager ness with which the multitude desire change and follow what is new. And this, I presume to say, is to a considerable extent the character of our own days. The habit of the day, in many instances at least--and it is a habit not less deplored by many thinking Dissenters than by the ministers of the Establishment-is to follow a variety of teachers-to desire change-to mistake the emotion caused by some new instructor for real progress in religion. And this is too often the case with that part of a congregation upon whom an affectionate and zealous pastor hopes that he may chiefly rely. I mean those who are most interested in religion. I will detain your readers only to state one other and the principal cause of want of agreement in religion: I mean, the love of sin.A bad life necessarily leads to a corrupt faith." They love darkness," said our Lord, "because their deeds are evil." Men naturally close their eyes upon principles which condemn their own practice. "Were I a believer," said a noted infidel, "I would live infinitely better than you Christians live." Pascal replies justly to such an objector-" Live better than we Christians live, and you will soon be a believer." To this effect was the declaration of Christ himself— "If any man will do His will, he shall know of the doctrine whether it be of God." He who lives up to the light he has, will obtain a larger effusion of light and grace from above. Having made these few observations on the subject which I proposed to notice, I cannot persuade myself to conclude, without one or two additional remarks. If, as I have been endeavouring to shew, it is the object of religion to persuade men to be of one mind, then how unjustly do those deal with religion who consider it as a source of discord and contention! It is true, that there have been wars professedly for a religious object. But such wars have generally been undertaken for a worldly object under a religious pretext. It is true, also, that there is much contention between different sects in religion. But then this, generally speaking, arises not from religion but from a want of religion. |