part, of slaves. In the mean time, where, from local circumstances, an immediate and general emancipation cannot and ought not to take place, the state of bondage should receive every alleviation of which it is capable. The prohibition to slaves of instruction in the great doctrines of Christianity, on the knowledge of which the salvation of their souls depends, is a horrible wickedness, at which the mind of every Christian must shudder. On the contrary, the utmost care and pains ought to be employed, to instruct them in the principles and to afford them the consolations of true religion; that the anticipations of future and eternal happiness, may support and cheer them under the privations and sufferings of this transitory life. From the prevalence of slavery in our country, and the circumstance that slaveholders usually denominate their slaves servants, the very term hss come to be considered as opprobrious, by the free citizens of our land. In the country from which we derived our origin and our language, not only apprentices, but free persons of all descriptions, whether male or female, who perform service for hire, and take their directions from a superior, are called servants without the least offence. With us the appellation, when applied to freemen, is considered as degrading and of fensive; and on that account ought generally to be avoided. I have retained both it and its correlative term masters, merely for the sake of brevity, in describing a class of persons, sustaining a relation which involves mutual duties. Those who receive and have the charge of apprentices, whether the business to be learned be mechanical or liberal, will scarcely need to be told, that it is a primary duty to use their best endeavours, to render those who are put under their care as perfect as possible, in the branch of business or knowledge, which they are expected to learn. Any omission or defect in this particular, is a violation of contract, and may be attended by lasting injury to the learner, in future life. It is the bounden duty of all masters to restrain their apprentices, as far as may be, from all immoralitiesfrom Sabbath breaking, profaneness, uncleanness, insolence to and abuse of others, and absence from their presence at unseasonable hours. If corporal chastisement is inflicted, as sometimes it may and ought to be, it should, as in the case of children, be administered without anger or passion, and never beyond the bounds of equity and moderation. Careful religious instruction, and the benefit of a good example, is a sacred duty due to all apprentices, from those to whom they render service and obedience. In a word, masters stand to apprentices very much in the relation of parents to children. They are, in most cases, to furnish them with suitable food, clothing, and lodging; and except in the article, of providing for them permanent support, and an inheritance, the more a master regards his apprentices as his children, the better will he perform his duty to them-He will exhibit an amiable example of Christian temper and character, and be most likely to do lasting good, to those who have been entrusted to his care. * The duty to be performed to redemptioners, by those who have purchased their services for a specified time, is so entirely similar to that which is due from masters to apprentices, that nothing seems necessary to be added to the statement just made. Towards hirelings, the duty of * It is well known that emigrants from foreign countries to the United States, often pay for their passage by being bound to service for a limited period. Persons of this character, have with us received the general appellation of redemptionersan appropriate term, but one peculiar to our country. their employers is to exact of them no more service than was fairly stipulated for, in the previous agreement; to pay them their wages punctually; to treat them with kindness and suitable respect; to give them, as opportunity offers, good advice; and to endeavour, as far as practicable, to promote their spiritual interest. The correlative duties of all those, of whatever description, who are in the service of others, is to be faithful and conscientious in their labour, as well in the absence as in the presence of those whom they serve; to be as careful of the property and interest of their employers as if it were their own; to treat them with all due respect and obedience; to regard their friendly counsel and be thankful for it; to obey cheerfully all their lawful commands or directions; to endeavour to please them in all things not inconsistent with the commands of God; and to endeavour to profit by the religious instruction that may be imparted, and the good example that may be set before them. The scripture is full and explicit on the mutual duties of masters and servants, and I close this particular with recommending that you consult your Bibles carefully, on the following passages of the New Testament-Ephes. vi. 5-9; Col. iii. 22-25; Tit. ii. 9, 10; 1 Pet. ii. 18, 20. 4. Of Ministers and People. The detail and explanation of the duties of ministers of the gospel have filled volumes; and if any of you, my young friends, shall hereafter find it to be your duty to seek, as I hope you may, the sacred office, and at length shall become invested with it, the duties of that of fice will form an important part of your reading and study-The present statement must be very general and summary. It is a primary and sacred duty which every minister of the gospel owes to God, to his people, and to himself, to culti vate personal piety, and to endeavour constantly to "grow in grace" -that he may not only "save himself," but be prepared to speak to others experimentally, earnestly, and (under the divine blessing) with effect. He must diligently and constantly study the Holy Scriptures He they must be the principal subject of study; and he must regard the acquisition of every kind of knowledge that will be auxiliary to theology, as desirable and deserving of attention; and he must make all his acquisitions really auxiliary to the cause, to which he is a devoted, consecrated man-the cause of God, and the salvation of immortal souls. He must be much in prayer for direction and assistance in the performance of his sacred duties, and for the success of his labours. must often carry the people of his charge on his heart to the throne of grace, in earnest supplications for their salvation, and travail in birth till Christ is formed in them. He must pray specially for many individuals, whose characters, or circumstances, or requests, call him to this important exercise. He must preach the word of life in season and out of season, plainly and faithfully, whether men will hear or whether they will forbear--not shunning to declare the whole counsel of God. By family visitations and personal addresses, he must carry the messages of salvation from house to house. He must pay a special attention to the sick and the afflicted, and to those who are awakened to a concern for their eternal interests, carefully endea vouring to guard them against resting on a false foundation, and to guide them safely to the great Shepherd and Bishop of souls. In private, as well as in publick, he must "reprove, rebuke, and exhort, with all long suffering and doctrine." He must be a peace maker. He must recommend and adorn religion, by a holy and exemplary walk and conversation. He must rule well his own house, and endeavour to make his family exemplary. He must use hospitality, and as far as he has the means, be an example of liberality, in relieving the poor, and in patronising all pious and benevolent designs and enterprises. He must study the purity and peace of the church, by endeavouring to withstand error, to exercise discipline, and to heal dissentions. He must consider himself as set for the defence of the gospel, and be willing, so far as he is able, to defend it from the press, as well as from the pulpit. He must be punctual in attending the judicatures of the church, and when there, attend diligently and carefully to all business to be transacted; and in every concern he must act under a deep sense of his responsibility to his Master. The duty which people owe to their minister in return, is to pray for him in their closets, in their families, and in their social prayer meetings-not merely with a formal mention, but with great sincerity and earnestness. Brethren, pray for us," is the exhortation and command of an inspired apostle; and true and important is the trite adage, "a praying people will make a preaching minister." The people who are blessed with faithful pastors ought to see in them an ascension gift of Christ, and "to esteem them very highly in love for their work's sake." At the same time, they are to beware of idolizing and flattering them; and of supposing that their talents and labours, whatever they may be, will either convince and convert sinners, or edify believers, without the special influence of the Holy Spirit accompanying them-Paul may plant and Apollos water, "but neither is he that planteth any thing, neither he that watereth, but God that giveth the increase." Besides praying for him, as has been recommended, the best expressions which a people can make of their esteem and affection for their minister, is to attend diligently, candidly, and heedfully on his preaching; to receive his private and seasonable admonitions with meekness and thankfulness; to defend both his character and doctrines against unjust impeachments, slanders, misrepresentations, and reproaches; to make a competent and comfortable provision for his worldly support; and to be kind and attentive to his family as well as to himself. (To be continued.) WITHERSPOON ON REGENERATION. (Continued from page 180.) The second part of this Change. The next thing implied in a saving change is, that the soul rests in God as its chief happiness, and habitually prefers his favour to every other enjoyment. On this branch of the subject I would beg the reader to observe, not only the meaning and substance of the proposition, but the order in which it is placed. There must be first a devotedness of mind to God, and a supreme leading concern for his honour and glory. He must be, if I may so speak, again restored to his original right, his dominion and throne, while the creature is reduced to its obedience and subjection. In consequence of this, there is an unfeigned acquiescence in God, as the source of comfort, and a high esteem of his favour as better than life. This does not go before, nay, is hardly distinct or separated from a sense of duty, but is founded upon it, and grows out of it. When a holy soul has seen the infinite excellence and glory of the true God, loves him supremely, and is devoted to him entirely, he also delights in him superlatively. Such a person is fully convinced that those, and those alone are happy, whose God is the Lord, and that those who are afar off from him shall certainly perish. In a natural state, as the sure consequence of sin, the transgressor flies from God, with a dread and horror of his presence. But the renewed soul returns to him with desire, and feels an uneasiness and want that cannot be supplied but by the intimation of pardon, and sense of divine love. The warmth and fervour of devout affection is expressed in the strongest terms in scripture: "As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God, when shall I come and appear before God.* Because thy loving kindness is better than life, my lips shall praise thee. Thus will I bless thee while I live, I will lift up my hands in thy name, my soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips.?t It is necessary that serving and delighting in God should be joined together on a double account. Their influence on one another is recipro cal. It is not easy to distinguish a conscientious study to serve and glorify God, from a slavish obedience through fear of divine power, but by its being inseparably connected with a delight in God, as the choice of the heart, and centre of the affections. On the other hand, it is hard to distinguish cleaving to God as our portion and happiness, from an interested mercenary bargain in religion, but by its being preceded by, founded upon, nay, even resolved into, a sense of the supreme honour due to God for his infinite excellence. This reasonable service will then be attended with an unspeakable sweetness and complacency, and the all-sufficiency of God will be an unshaken security for the happiness and peace of those who put their trust in him. dispositions jointly exerting themselves, and mutually strengthening one another, in the language and exercises of the saints in scripture. With what fervour of spirit, and with what inimitable force and beauty of style, do we find the Psalmist David expressing himself in both views. Sometimes he makes a full surrender of himself and his all to the divine service and disposal; at other times his soul" makes her boast in God," and he exults in his happiness and security under the divine protection: "O my soul, thou hast said unto the Lord, Thou art my Lord.* The Lord is the portion of mine inheritance, and of my cup, thou maintainest my lot: the lines are fallen to me in pleasant places, yea, I have a goodly heritage."+ These two things are, indeed, often so intimately united that we are at a loss to know whether we should interpret the language of the sacred writers as a profession of duty, or an expression of delight, as in the following words: "I will sing unto the Lord as long as I live, I will sing praise unto my God while I have my being. My meditation of him shall be sweet, I will be glad in the Lord." How deeply the Psalmist was penetrated with a sense of the honour and service due to God, may be particularly seen in some of those animated passages in which his enlarged heart calls upon every creature to join in the work of praise: "Bless the Lord ye his angels, that excel in strength, that do his commandments, hearkening to the voice of his word. Bless ye the Lord all ye his hosts, ye ministers of his that do his pleasure. Bless the Lord all his works, in all places of his dominion. Bless the Lord, O my soul."§ It is easy to see how this distin * Psal. xvi. 2. Psal. ciii. 20, 21, 22. guishes the natural from the new born soul; nay, it is easy to see how this distinguishes the man who is renewed in the spirit of his mind, from all others, however various their characters, however different or opposite their pursuits. The design of man's creation is expressed in the Assembly's Shorter Catechism, in a way that can scarce be altered for the better; it was that he might "glorify God, and enjoy him for ever." As he départed from his duty by sin, so also, at the same time, from his happiness. As he refused to do the will of God, so he no more sought his favour, but placed his happiness and comfort in the creature "more than the Creator, who is God blessed forever." All unrenewed persons, in one shape or another, place their supreme happiness in something that is not God. In this one circumstance they all agree, though the different forms which the world puts on to solicit their affection, the different degrees in which they prosecute it, and the different ways in which they apply or abuse it, are so very many, that it is impossible to enumerate or describe them. Though there is but one God, the idols of the nations are innumerable. There is but one way to peace, and if that is neglected, the unsatisfactory nature of all created enjoyments makes men fly from one earthly comfort to another, till they feel, by late experience, the vanity of them all. Their state is justly described by the wise man, when he says, "Lo this only have I found, that God made man upright, but they have sought out many inventions."* It may not be improper here, just to hint at a few of the principal pursuits by which the characters of men are diversified, their hearts and cares divided, and the one thing needful forgotten and disregarded. Some there are who yield themselves up to the unrestrained indulgence • Eccles. vii. 29. of pleasure. Sensual appetite and passion carry them on with unbridled fury. The lust of the flesh, the lust of the eve, and the pride of life, possess their affections, and their prevailing desire is to gratify these appetites, as far as their situation and circumstances enable them, or the rival pursuits of others will permit them. This, which is usually the first attempt of unsanctified and ungoverned youth, is well described by the wise man, in the following strong caution against it: "Rejoice, O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know thou, that for all these things, God will bring thee into judgment."* This is the path of the abandoned and heaven-daring profligate, who casts off all fear of God, who bursts asunder every bond, "who draws iniquity with cords of vanity, and sins as it were with a cart rope." Again: There are some whose hearts are set upon present gain. Instead of making that sober and moderate use of this world and its enjoyments, which becometh mortal creatures, they look upon it as their home. Instead. of considering it only as a mean to a higher end, they have it as their chief or principal view, to secure or enlarge their possession of it. These "say to the gold, Thou art my refuge, and to the fine gold, Thou art my confidence." They think their "houses will endure forever, and their dwelling places to all generations." This is often the sin of riper years: and, that the brutish folly of sinners may more eminently show itself, it is often the reproach and scandal of old age, when its absurdity is most sensible and apparent. What doth it signify how much men of this character despise the levity of youth, or hate the filthy receptacles of sensuality and lust, while their affec * Eccles. xi. 9. |