had felt that he had wronged him; or if he had a wife and children in the neighbourhood; or if he was satisfied that he could be more happy in his service than he could be elsewhere. To this point, and this only, this epistle goes.

merchandise; to exact his labour without compensation? Would the man himself, who makes another a slave, suppose that he was treated as a christian brother, if he were reduced to that condition? Would he feel that his son was (3.) There is no evidence that Paul so regarded if he was made a slave? meant that Onesimus should return as a There are no ways of reconciling these slave, or with a view to be retained and things. It is impossible for a master to treated as a slave. Even supposing he had regard his slave as, in the proper and full been so formerly, there is not the slight-sense of the phrase, "a christian broest intimation in the epistle, that when he ther." He may, indeed, esteem him sent him back to his master he meant that highly as a Christian; he may treat him he should throw himself into the chains of with kindness; he may show him many bondage again. Nor is there the slight-favours; but he regards him also as his est evidence, that if he had supposed that this would be the result, he would have even consented that he should return to his master. No man can take this epistle, and prove from it that Paul would have sent him at all if he had supposed that the effect would be, that he would be reduced to slavery, and held in bondage. If such had been his expectation, he would never have written such a letter as this. The expression of such a desire would have found a place in the epistle; or, at least, the epistle would not have been so framed as almost of necessity to lead to a different result.

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slave; and this fact makes a difference wide "as from the centre thrice to the utmost pole," in his feelings towards him, and other Christians. He is not on a level with them as a christian. The notion of his being his slave mingles with all his feelings towards him, and gives a colouring to all his views of him. He cannot but feel, if he himself is under the influence of religion, that that slave, if he were treated in all respects as a Christian, would be as free as himself; would have a right to his time, and skill, and liberty; would be permitted to form his own plans, and to enjoy the avails of his own labour; and would be secure from the possibility of being sold. (c) Suppose now that Paul, after a short interval, had actually come to the residence of Philemon, as he expected to do (ver. 22), and had found him regarding and treating Onesimus as a slave, would he have felt that Philemon had complied with his wishes? Did he ask this of him? Did he not request just the contrary? ver. 16. Would it not be natural for him to say to him, that he had not received him as he wished him to do? And how would Philemon reply to this?

(4.) There is very satisfactory evidence besides this, that he did not mean that Onesimus should be regarded and treated by Philemon as a slave. It would be impossible for Philemon to comply with the wishes breathed forth in this letter, and meet exactly the desires of Paul in the case, and yet retain him as a slave, or regard him as property-as a "chattel" -as a thing." For (a) if he had been formerly a slave; if this is the fair meaning of the word doves-doulos-then this is expressly declared. Thus, in verse 16, he is commanded to receive him, "not now as a servant"-ovxéti ws dõvλev. (5.) The principles laid down in this If he had been a slave before, he did not epistle would lead to the universal abowish that he should be received as such lition of slavery. If all those who are now, or regarded as such any longer. now slaves were to become Christians, How could Philemon comply with the and their masters were to treat them, wish of the Apostle, and yet regard" not as slaves, but as brethren beloved," Onesimus as a slave? The very attempt to do it would be directly in the face of the expressed desire of Paul, and every moment he held him as such he would be disregarding his wishes. (b) He desired him to receive and treat him, in all respects, as a christian brother-as one redeemed —as a man :—“ Above a servant, a brother beloved." How could he do this, and yet regard and treat him as a slave? Is it treating one as a christian brother to hold him as property; to deprive him of freedom; to consider him an article of

the period would not be far distant when slavery would cease. This probably will be admitted by all. But a state of things which would be destroyed by the widest prevalence of Christianity, is not right at any time. Christianity, in its highest influences, interferes with nothing that is good, and would annihilate nothing which is not wrong. That which is true, and best for the welfare of man, will survive when the true religion spreads all over the world; and to say, as is commonly admitted, even by the advocates of slavery,

that Christianity will ultimately destroy | transferred to our pages, our readers the system, is to say that it is now wrong; have at hand the means of forming their for Christianity destroys nothing which is own opinion. We shall merely give in itself right, and which is desirable for an example of the way in which he the highest good of man. It will destroy attempts to prove the distinctness and intemperance, and idolatry, and supersti- discrimination of his language. For tion, and war, because they are evil, and this purpose he quotes from his own wrong-and only because they are so; article the statement with a new clause and, for the same reason, and that only, introduced, that "voluntaryism seems in will it abolish slavery. When a man, fact to a great extent to be purely polititherefore, admits that the gospel will ul-cal," and, of course, only in so far as timately destroy slavery, he at the same purely political," a very hollow and hypotime admits that it is now an evil, and a sin. The gospel is adapted and designed to put an end to the system. It did annihilate it in the Roman empire, and its tendency everywhere is to secure its final abolition. The system, therefore, is evil. It is opposed to the spirit of religion. It is destructive of the welfare of society. It is a violation of human rights. It is contrary to the will of God. The gospel everywhere teaches us to regard the slave "no longer as a slave, but as a brother;" and when this is secured, the system must speedily come to an end. For this, and for all its other anticipated influences, we should labour and pray that the gospel may be diffused as speedily as possible all over the world; that it may raise man, everywhere, from his degradation, and invest every human being with the dignity of a freeman; that it " may undo the heavy burdens, break every yoke, and bid the oppressed go free." Isa. lviii. 6.

The FREE CHURCH MAGAZINE for

September.

critical thing." Now, the question is not as here dexterously suggested, what of hollowness and hypocrisy may be inferred from a merely political voluntaryism, but whether in calling voluntaryism a political thing, he is speaking of voluntaryism in general. His statement in explanation is, that when he said recent desertions to the establishment showed that voluntaryism was political, he meant that political voluntaryism was so. Now, who could have guessed that such was his meaning ?-that the mighty discovery made by him was, that a political thing was a thing political! No; the plain sense of his language was,-Messrs Pollock, &c., have proved mere political voluntaries, and we suspect that voluntaries, taken in the bulk, are no better.

an

In a milder form, and with particular care now to confine himself to those whom he is pleased to call "political voluntaries, the "contributor" repeats his charge, of voluntaries having, since the disruption, manifested "special favour " to the establishment, accusation which, in the name of all THE recent remarks in the Free Church acknowledged adherents of the volunMagazine on the voluntaries of Scotland, tary principle, we met with a denial, prove to have been written by a "con- and a call for proof; and his defence tributor" to that journal, who in the consists in a bare repetition of the charge. present number comes forward in propria He farther asserts, as a thing "notorious," persona. To do him justice, he is a that a goodly number of voluntaries are more frank and straightforward sort of become apologists of endowments to person to deal with than his friend, the Maynooth and the popish clergy. If he editor. "I am sorry," he says, "that mean that there are many among the any language was used which has unin- voluntaries who did not oppose the Maytentionally given offence." Again, "if nooth grant by itself, but only in connexI have used any offensive language I ion with their opposition to all endowdeeply regret it." This is as it should ments, his meaning is correct, though his be; and it would be unreasonable not statement of it is unhappy; or, if he to acknowledge that thus far the expres-mean that some voluntaries, on political sion of regret is explicit and satisfac- grounds, supported the promoters of the tory. The writer, however, is pleased Maynooth grant, he is not far from the to add, that he cannot understand truth, just as in the late Edinburgh elechow any candid man can assert," that tion Free churchmen were to be found in his article there is no mention of a among the zealous partizans of Mr distinction between religious and po- Macaulay, the defying and scornful adlitical voluntaries. This point we vocate of that dangerous measure; but if have already considered; and the he intend his charge to apply more gecharges complained of having been nerally, we pronounce it a calumny,

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not a whit the less unjust and injurious, in his desire to avoid all party strife.” that, in this new edition of it, it is ex- Had he taken this good resolution at first, pressed in softened terms. he would have been spared his present In perfect keeping with his conduct soreness. But he alone stirred the throughout the whole affair, the editor strife; and still shows himself so blindslips out of sight in a concluding note; ed by his self-sufficiency, as to forget and as he turns the corner, drops a word what men are unanimous in judgof lamentation for the "temper" of our ing, that it is the man who acts the articles, which is our cotemporary's part of an assailant, not he who shakes stately way of saying that when he made him off, that is held guilty of fastening a his onset, he expected the voluntaries quarrel. At the same time, we assure would be quiet, but that he would have him we have no such intention as he held his peace if he had anticipated a imputes to us, and this he might have castigation. In "real kindness," he re- inferred from our past forbearance to commends to us a re-perusal of the himself. When did we ever trouble Evangelical Alliance resolutions; the ourselves with him or his affairs, till his recent address of the central board; and own conduct made it a matter of impethe precepts of scripture, with a view to rative duty for us to rebut his calumnies? our benefit. As to the address, it is just -a duty which, from the airs he asone of the proofs with which we formerly sumed, it was not easy to do without repelled his charge, that voluntaries had saying things which were calculated to grown inactive because motives of fac- mortify his conceit. But we have no tion had ceased to operate. We are glad pleasure in controversy; it is never of to hear that he is looking into the law of our seeking; and we always regret the word, and the resolutions of the Al-being called to it by the evil speaking of liance respecting the duty of christians, prejudiced and unreasonable men. We one to another, which one would have can, therefore, with all sincerity, assure been at some loss to gather from the him it will as heretofore be his own spirit of his journal towards his dissent-fault if there be any breach of the peace ing neighbours. He will now learn what between us. All we ask is, that he be he seems not yet to know, that that man as good as his word, to behave himself is guilty of a grand pretence who takes more discreetly for the future. If he is the name of "Alliance" into his mouth, not too old to learn, or too complacent while he employs his tongue as a defamer to confess an obligation, let him, at of the brethren. So nervous is his dis- parting, take our advice and follow our like become that he expresses an appre-example, viz. never causelessly to cross hension of our wish to "fasten a quarrel" another's path, and then he will have a upon him, wherein he tells us we shall right to demand that no man come not succeed, he is so thoroughly sincere | athwart him in his.

RELIGIOUS INTELLIGENCE.-DOMESTIC.

UNITED SECESSION CHURCH.

ON THE BEST MEANS OF COUNTERACTING as far as possible, the extent, and the THE PREVALENCE OF INFIDELITY AND causes, of the evils under consideration.

THE DESECRATION OF THE SABBATH.

(Adopted by the United Secession Presbytery of Dunfermline for circulation within their bounds.)

THE attention of the presbytery having been directed to the prevalence of infidelity, and the profanation of the Sabbath, within their bounds, it has been thought proper to enter on an inquiry as to the means which should be employed to check these evils. Before engaging in this inquiry, however, it seemed needful, in the first place, to ascertain,

I.

With regard to the first of them, it will be found that in this country, as well as in all others where Christianity has been generally professed, there has always been a certain amount not only of practical, but of speculative infidelity. Not only have there been many persons that did not live under the influence of Christianity, though they acknowledged the validity of its claims; but there has always been found a portion who professed from judgment to reject its claims, and avowed that they did not regard it

as containing a system of doctrine or practice that was true or right. It is believed that such persons are led to this course, not from want of sufficient evidence for the truth of Christianity, but from such causes as the following.

on the whole, there seems no reason to doubt, that the number of persons, especially of the young, who have openly thrown off all regard to religion, and avow hostility to its institutions, is much greater than it appeared to be in former times. And what has produced this new state of things? It is believed that it may be traced principally to the follow

1st, The state of the press. Up to a

They have been brought up in irreligious families, and their minds have received at a very early period a wrong bias. Or they have never studied Chrising circumstances:tianity, but have taken up some erroneous notions concerning it, and they reject it through mistake. Or they have comparatively recent period, it is supbeen stumbled by the practice of some posed that the public mind of this persons who professed it, but whose country was chiefly acted on through lives have proved to be immoral, and the ministers of religion. A large porthey have unjustly charged the wrong, tion of society, and especially those of not on the false professor, but on Chris- the humbler classes, obtained their matianity itself. Or they have been carried terials of thought chiefly from the pulpit, away by pride of intellect, and find- and the reading of the Bible, and other ing that revelation teaches doctrines books of a theological or devotional which are contrary to preconceived opi- character. Within a recent period, nions of their own, they will not stoop however, the press has taken a position to re-examine the matter, but reject it in advance of the pulpit. The newsat once-desirous, probably, of showing paper, the weekly periodical, and the that they can rise superior to what they almost daily issues of larger volumes in style the prejudices that prevail in so- a cheap form, with their millions of pages, ciety around them, and that they can now exert a far more powerful influence throw off all regard to that which holds than the pulpit. The increase of reading, other men's minds in check. The chief the multiplication of cheap literature, cause, however, that is found perma- we hold to be no subject of regret; but, nently at work in producing this result, on the contrary, if it be of a sound and is wickedness of heart. They cannot healthful description, it is an invaluable live in sin, and enjoy satisfaction in their blessing. But there is reason to fear own minds, if they believe in revelation. that a large proportion of the literature Rather than reform their lives, they of the day exerts an influence somewhat therefore reject it, and avow their in- injurious to religion. The greater part fidelity. of it occupies professedly neutral ground. It contains nothing positively against religion, but it has nothing in favour of it. Religion is kept entirely and steadily out of view. The effect of this is to take the thoughts away from it altogether; to make it cease to have any influence over the mind; and, in short, to lead to the conclusion that it is not worthy of regard. Besides this, some of the more popular writers of the day, while proOf the recent increase of the evil fessing to labour for the improvement of under consideration, the evidence ap- society, and to have a sort of general pears far too strong. Not only is it regard for religion, yet do not hesitate to found among those who were brought attack some of the most important docup in irreligious families, and whose trines and precepts of christianity, and spiritual interests were uncared for from their influence decidedly preponderates an early period; but ministers are com- towards infidelity. To this it remains plaining of some of their most promising to be added, that persons of avowedly Sabbath scholars, and pious parents are infidel principles are assiduously engaged complaining of children whom they had in propagating their opinions through endeavoured to bring up for God, and the press. Publications drawn up with of whom they had the most pleasing much art are sent forth in the cheapest expectations, having withdrawn from form; they are introduced into workall profession of religion, and gone over shops, and eagerly read among small to the ranks of avowed infidelity. And bands; and many of the young, there is

It is believed that these causes are sufficient to account for the degree of infidelity that has generally been found among us. But if there has been of late any remarkable increase of infidelity, then there must be some recent circumstances that have given unusual activity to these causes; or there must be some new causes that have come into operation.

NO. X. VOL. III.

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reason to fear, have fallen a prey to them. But the state of things of which we speak may be traced,

2d, To the influence of certain kinds of public meetings. In the course of the last ten or twelve years, the custom has prevailed to a far greater extent than formerly, of holding public meetings of all classes of persons, for the purpose of expressing opinions or adopting measures on the more interesting topics of the day, such as questions relating to the improvement of society, the affairs of the church, the legislation and government of the country, &c. Such meetings, held at times convenient for the people themselves, and conducted in a right manner, might be productive of the greatest good. The public mind might thus be educated and directed to proper objects, with a force that can only be obtained in the sympathy caught from a large assembly. At many of these meetings ministers of religion have assisted; and there is reason to believe, from the best of motives, and sometimes with the best of consequences. But it has always been found difficult to conduct such meetings in a manner of which persons of serious and reflecting minds can approve; and those of them which are the most exciting, which draw the greatest crowds, and take firmest hold of the youthful mind,— namely, such as relate to political matters, are frequently conducted so as to produce the very worst effects.

tioned, which, in an inferior degree, has probably tended to the increase of infidelity, viz. that in the greatly increased activity to which men's minds have been recently excited, a number of new sects in religion have sprung up, all of them eager to gain proselytes. The first object, generally, of the leaders of such sects, is to detach the people from those who have hitherto been their instructors, and to lead them to believe that the ministers of religion are unworthy of their confidence. These persons being apparently serious and earnest, are the more readily listened to; and, generally, they are much more successful in exciting prejudice and hostility against the ministers of religion, than in securing followers for themselves. Instances, it is believed, are to be found, of men who are conscientious in their opinions being opposed to the ministerial office; but, in general, those who become hostile to the ministers of religion, become at the same time hostile to religion itself.

Such, there is reason to believe, are the chief causes which have led to the recent increase of infidelity. And if we have been successful in tracing the causes, it will materially assist us in discovering the remedy for this evil.

With regard to the press, it ought to be recollected, that the friends of christianity have it in their power to employ it for good, as much as its enemies can employ it for evil. The bane ought to be met with its antidote, and error and falsehood must be encountered and conquered by truth. The church must awaken to the necessity of making a more energetic and extensive use of the press, for disseminating sound principles, than it has ever yet done. With regard to the members of this presbytery, probably few or none of us have time to write for the press. But all of us should eagerly watch what comes from it. If we would study the safety of the people committed to our charge, and especially of the young, we must keep the literature of the day constantly in view, making ourselves acquainted especially with that which is most generally read. And wherever we find principles brought forward inimical to religion, we should carefully set ourselves to expose their unsoundness and their evil tendency.

On such occasions the bad passions are often appealed to; the persons who make use of the most violent language are those who receive the greatest applause; religion, with its tranquillizing influences, is treated with hostility; the doctrine of an overruling providence governing the affairs of men, is treated with scorn and denounced; the church (no distinction being made between established and dissenting churches) is represented as the greatest obstacle to the improvement of the institutions of the country; and the ministers of religion, who are absent from such meetings, are -held up as enemies to the rights of the people. Within these few years, a regularly organised attempt was made to draw the mass of the people away from their places of worship on Sabbath, that they might hold what were called chartist meetings; and though the attempt failed, Some ministers among us have lately there is reason to believe that the baneful been making some of the more popular effects produced at that time on the defences of christianity a species of textminds of many young persons still re-book for instructing the young in their main. In addition to these, a classes. The plan appears eminently

3d Circumstance remains to be men- fitted to be useful; and may well be re