ts they are "crucifying to themselves God afresh, and putting him to an open

Would not a continual obedience to the teaching- Jivine grace in our hearts, lead us into conformity with the example of Christ?

Father. Certainly it would: for that grace is a manifestation of the same spirit that was in Christ; (John i. 4-16) and if we were obedient to it, we should be led out of all evil, and from under the bondage of corruption, into the glorious liberty of the sons of God.

James. But if this spirit is so very powerful, why is it that so few persons understand and obey it?

Father. Because, in its first appearance, the seed of the kingdom is so small, that it is overlooked or trodden down. It is likened to a "grain of mustard seed, which is the smallest of all seeds, but when it is grown it is the greatest of herbs, so that the fowls of the air lodge in its branches." Those who are looking for great things, and extraordinary illuminations, will not put their faith in this little seed which is sown in every heart; and yet, "in it are hidden all the treasures of wisdom and knowledge;" for it is that "grace of God which bringeth salvation, and hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Titus ii. 11, 12.

The first appearance of this Divine grace, or monitor, in the hearts of transgressors, is in the character of a reprover for sin,-and if we will be obedient to it, by repenting and turning away from our sins, it then becomes known to us as a comforter in righteousness;—and if we still continue to follow it for our guide, it will become to us a "spirit of judgment, and a spirit of burning, and will purely purge away our dross, and take away our tin: for Zion shall be re

deemed with judgment, and her converts with righ teousness." Isaiah iv. 4, and i. 25, 27.

If any man think to be saved by a profession of religion, or an implicit belief in the doctrines of Christianity,without experiencing a regeneration, and bringing forth the fruits of the spirit of Christ, he is deceiving himself, and building "his house upon the sand." It was against such professors that the wo was denounced by the prophet,-" Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong, that useth his neighbour's service without wages, and giveth him not for his work." Jer. xxii. 13.

John. But does not this strike at the root of involuntary slavery, which many professors are concerned in; for that appears to me to be "using our neighbour's service without wages?"

Father. Certainly it does: for the Jews were taught by Jesus, in the parable of the good Samaritan, to regard all men as their neighbours,-even the Samaritans with whom they had long been at enmity. But there are some of his precepts which are still more pointed against slavery. One of them is, "Thou shalt love thy neighbour as thyself." And another is, "Do unto others as thou wouldst that they should do unto thee." He who follows these precepts cannot possibly compel his fellow-creatures to work for him against their consent, nor without giving them full compensation for their labour.

John. But I have heard professors, who were slaveholders, say, that the Jews under the old law were allowed to hold slaves.

Father. Yes; but Paul says "the law made nothing perfect, but the bringing in of a better hope did, by which we draw nigh unto God." Heb. vii. 19. The law of Moses was not from the beginning, but "was added because of transgression, till the seed should come to whom the promise was made." Gal. iii. 19.

The Israelites were then in such a dark, carnal state, that they could not receive a more spiritual law; and the professors of Christianity whose minds are now in the same dark state, find it very convenient to go back to those who lived under the law, for examples to follow, instead of following after Christ. By this means they might justify not only war and slavery, but polygamy, and other gross evils. Moses allowed a man who was not satisfied with his wife, to give her a writing of divorcement, and put her away; but Christ says, it was "not so from the beginning,' and that it was allowed by Moses "because of the hardness of their hearts."

John. But does not the New Testament speak of servants?

Father. Yes: it speaks of those whose calling or business in life was that of servants; and Paul advises such to be content in their calling: saying, "Let every man remain in the calling wherein he was called. Art thou called being a servant? care not for it." 1 Cor. vii. 20. But we are not to suppose that these were slaves, for a man may agree to serve another for wages, and then he is called a servant.

John. It appears to me that a great many good men, in all ages of the world, have been concerned in the practice of going to war, and holding slaves.

Father. A great many persons who were sincerely pious, have been partakers of these evils, their eyes being so blinded by the prejudices of education, that they did not see them in their true light. We find, however, such persons have always mourned over the calamities of war, and endeavoured to mitigate the hardships of slavery; and if they had followed still further the teachings of this benevolent spirit, they would have been led by it entirely out of these evils; for, like the dawning of light upon the natural world, the perception of Divine Truth in the minds

of individuals and nations, is always gradual and progressive. But it appears from the history of the Christian church, that the practice of war, even in self-defence, was condemned by the primitive Christians for the first three centuries: and after the visible church became corrupted, and had apostatized from the Truth, there were large numbers, in almost every age, who bore a faithful testimony against the shedding of human blood,—against oaths of every kind,— against priestcraft and persecution,—and against many of the corruptions in faith and practice which had crept into the church.

There were great numbers of these dissenters in Italy, from the ninth to the thirteenth century, who bore the name of Paterines, and a similar people were known in Piedmont by the name of Waldenses, who continued, for five or six centuries, till about the time of the Reformation.* The Moravian brethren professed nearly the same principles, both before and since the Reformation, and the Society of Friends have borne the same testimonies for nearly two hundred years past. All these people suffered severely from persecution, and immense numbers sealed their testimonies with their blood in martyrdom, rather than take up the sword in self-defence; but they were sometimes wonderfully preserved, and seldom suffered from any others than the false professors of Christianity. Even the savages of North America respected the Friends and Moravians, although in the first settlement of Pennsylvania they were entirely unprotected by arms, and professed the principle of non-resistance.

These holy and benevolent principles must prevail more generally, among professing Christians, before that happy era can arrive, when the lion and the lamb shall lie down together, when the outcasts of Israel

*For a full account of these people, see Jones's Church History.. Some notice of them may be found in Mosheim's Ecc. History.

shall be gathered, and Ethiopia shall stretch forth her hands unto God.

Every one who professes to be a follower of Christ, in this enlightened age, should reflect deeply upon these things, and endeavour to walk in the narrow path of self-denial; for we shall not be judged by the measure of knowledge that was imparted to other men of former ages, but according to what has been made known to ourselves. "Unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. "Luke xii. 48. If the holy men who are mentioned in the Old Testament, lived up to the law that was given to them, we ought likewise to live up to the law that is given to us, which is not an outward law that can take cognizance of outward acts only, but is an inward law that takes hold of the motives and principles of action, being written by "the spirit of the living God, not in tables of stone, but in the fleshy tables of the heart." Jer. xxxi. 33, and 2 Cor. iii. 3. It is this "law of the spirit of life in Christ Jesus which makes free from the law of sin and death." See Rom. viii. 2. For it will (in those who are obedient to it) "crucify the flesh with its affections and lusts."

When the "love of God is shed abroad in the heart," and becomes our governing principle, it will make us love all God's creation, and especially all mankind; "for he made of one blood all nations of men, for to dwell on all the face of the earth.”

If God is "good even to the unthankful and to the evil," will not his holy Spirit prompt us to pursue the same course? And if his beloved Son laid down his life for the good of mankind, and prayed for his persecutors, will not his dominion in our hearts be attested by the same kind of fruits?

These truths are undeniable;-and I think it is equally clear, that the man who comes fully under the government of Divine Love, will not only bear a