made of one blood all nations of men, for to dwell on the face of the earth;" and, “In the image of God created he man." Sir, the Christian public should demand, not only the emancipation of the slave, but the full transmission to our West Indian colonies of that great principle of British jurisprudence, the political equality of all men in the eye of the law. I know that ordinarily laws cannot refer to the details of social life; but here it must be different, because of the strength and viciousness of the prejudices to be overcome. Let it be solemnly ordained that in reference to political privileges, colour shall not be supposed to exist. Let a man of colour, other things being equal, be eligible to all to which a white man is eligible. If in other respects worthy of public office, let public office be given to him. Let Governors, Officers, and indeed all public functionaries, be positively required to invite to their public entertainments such persons, being coloured, as would be invited if they were not coloured; and if at every such entertainment one or two persons of this sort were present, they who chose for that reason to absent themselves, must do so always. Let there be no religious difference as to black, coloured, or white Christians. Let all come together to the table of their common Lord. That these degraded ones are capable of religion is a question which God himself has decided; and the positive law of the Gospel is, that in Christ Jesus there is neither Jew nor Greek, barbarian nor Scythian, bond nor free. If this line of conduct be carefully and perseveringly observed, it must ultimately prevail. Let firmness and constancy have the strength of virtue and truth, and the obstinacy of vice must, sooner or later, be subdued. I again say, that to that view of the question which my foregoing remarks have described, I attach the greatest importance. In all discussions of the question I would have it made the subject of uncompromising demand, that West Indian caste be broken. Let its unhappy advocates sneer at me as they please, I am taught by my Bible to respond affirmatively to the negro's imploring de mand,-how long, how long shall it be a vain one?" Am not I a man, and a brother?" Nor do I refuse to take my share of the reproach, now so liberally bestowed, of being a stirrer up of tumult. He who dwells in a house in which, during a thunder storm, such metallic substances as may attract the lightning are laid in the most dangerous places, has a right to insist on their removal. Not we who demand that the law of justice, and humanity, and religion, be observed, are the troublers of Israel, but they who violently require the perpetuation of wrong, cruelty, and impiety. The secrets of the negroes' prison-house can no longer be kept, nor the real character of West Indian disturbances concealed. The period has been, when a well-timed insurrection would have thrown back the question of emancipation; but nothing short of the blindest infatuation could have led the Colonial Union men to persist in what is no longer "mystery of iniquity." The ferocious madness of the unhappy Ajax, so forcibly described by Sophocles, is nothing to the wilful frenzy which seems to have gained the entire ascendancy over them. He, demented by Minerva, fancied that brutes were men, and that while slaughtering the flocks and herds of the camp, he was avenging his own wrongs on the Grecians. They, with the word of God in their hand, which forbids injury and wrong to our brother, because like us he is made in the image of God, break through this consecrated inclosure of divine protection, wilfully mistake men for brutes, and, as avarice or passion may impel them, treat their fellowcreatures as beasts of burden, or beasts of prey. He, indeed, was prompted by revenge, but his religion allowed it. They, by covetousness and pride, which their religion for bids." His was the frenzy of an hour. Theirs has already lasted for centuries, and they demand that no man interfere with them. Under a Christian government, such a state of things cannot continue, if the Christian public fail not in their duty. I sincerely pray that they may be enabled to discharge it wisely, holily, and effectually. A THOROUGH ABOLITIONIST. THE CHRISTIAN OBSERVER AND THE METHODISTS. IN the present excited state of public feeling in regard to the established Church, one would suppose that none of its advocates, possessing ordinary discretion, would willingly increase the exasperation of its enemies; much less, that they would designedly insult and irritate its friends, and those that are neutral, and endeavour to drive them also into the enemies' camp. Such, how. ever, is the fact. The conductors of the different periodical journals belonging to the national Church, whe. ther evangelical or orthodox, seem to have entered into an agreement to asperse the Wesleyan Methodists; and they certainly vie with each other in virulence and malignity. I took the liberty in the Methodist Magazine for last November to animadvert upon several passages in certain works published by what is called the orthodox party, and especially the "Christian Remembrancer," in which the most violent outrages upon the Jamaica Missionaries were justified and applauded. I beg permission, through the same medium, to repel an attack upon the Methodist body from another quarter, in which I apprehend there is equal hostility, but with a considerable mixture of art and finesse, and many hollow professions of candour and respect. In the "Christian Observer" for the present month, a work which may be considered as the official organ of a considerable class of the evangelical Clergy, the Methodists are censured in no measured terms, and as I conceive with flagrant injustice. It may be naturally inquired, what they have done to call forth the vituperations of this advocate of evangelical Churchmanship. Have they formed themselves into political unions, so as to endanger the aristocracy and monarchy of the kingdom? Or, have they taken an active and leading part in such asso ciations? No. Have they conspired The Observer is an old offender in "To galvanize his muscles to a smile; " but I have much oftener seen him turn out of the way rather than meet them; pass by them without appearing to know them; and throw mud of Hull. Several persons have thought that it ought not to be passed over in silence; and a friend, fully competent to the task, I believe, is about to commit to press an exposure of that very unworthy production. The article to which I wish to call attention at present, is contained in the Observer for the present month, pp. 783-785; it is entitled, "On the Enthusiasm of the Wesleyan Methodists;" and is signed, "A Watchman." The writer begins by remarking, that the Observer mostly circulates among Church-people; and that the animadversions which it has contained upon the "extravagancies and absurdities which have deformed religion during the present century," have been principally confined to those which have prevailed among "professed members of the Church of England;" but he intimates that the Observer ought also "to go into the Dissenting camp, and inquire whether Southcottism and other heresies would not furnish heresies and extravagancies equally great." He speaks of "extravagant notions respecting prophecy, the millennium, and miracles," which have for some time prevailed among evangelical Church-people, and others; but all this is only preparatory to an attack upon the "Wesleyan Methodists," to whom the writer proposes to confine his remarks. at them in passing when he has had I have many things to say in reply to this strange effusion of party zeal; but will confine my remarks within as narrow limits as possible. Regarded merely as an attack upon the Methodists, perhaps it might have been properly passed over in silence; but it is a libel upon the entire system of experimental religion. The characters of Messrs Whitefield and Wesley are treated with a harshness that might well have been spared. "It is impossible," says the Observer, "to read the Journals of those remarkable men, Mr. Whitefield and Mr. Wesley, without being constantly pained at the credulity and enthusiasm which pervade them': prophetic dreams, supernatural voices or impressions, direct revelations, and even miracles are not wanting; D and these are spoken of with almost as much confidence as if they were truths of holy writ." These eminent men were human, and therefore liable to error and mistake, in common with the rest of mankind; but that this is a just representation of their character will not by any means be admitted. I know of no "prophetic dreams" in Mr. Wesley's Journal, " spoken of with almost as much confidence as if they were truths of holy writ:" if the Observer do, let him produce them, or acknowledge that he has exceeded the bounds of truth and candour. At the same time, I conceive that it would be the height of presumption to deny that God, in the exercise of his endless wisdom and mercy, may employ even a dream to alarm the fears of unregenerate men, or to convey some benefit to his people; especially when a higher authority than that of either the Watchman, or the Observer, has said, "Why dost thou strive against him? for he giveth not account of any of his inatters. For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword." (Job xxxiii. 13-18.) Instances of this kind, I acknowledge, are rare; and are always to be judged of by the Scriptures, and by their moral effects; but to pronounce them all cases of "enthusiasm" and "fanaticism," I apprehend would betray a hardihood and presumption in which none but a professed sceptic would wish to indulge. The case of Colonel Gardiner, and many others upon authentic record, would cause the conscientious believer to pause before he undertook to dogmatize on the subject, or prescribe to his Maker in what manner the purposes of his will shall be accomplished. As to "supernatural voices or impressions," and "direct revelations," the language is so ambiguous, that it is difficult to say what the writer really means. If he mean the "revelation" of new truths to the mind, by plenary inspiration of the Holy Ghost, like that with which the Prophets and Apostles were favoured, the allegation is grossly untrue. Of such "enthusiasm " and 'fanaticism" those men of God were never guilty; and the man who accuses them of it sins against his own soul, and against the people whom he attempts to mislead by such unfounded declarations. If the Observer, by the use of the terms in question, mean that operation of the Holy Spirit by which individuals are brought to repentance and salvation; by which light is conveyed to the understanding, and conviction to the conscience; by which the precepts and threatenings of the law are applied to the hearts of men in order to conviction and penitence, and the promises of the Gospel are applied in order to the production of peace and comfort; in a word, that supernatural influence by which men are made "wise unto salvation," sanctified to God, and prepared for endless happiness in heaven; then the frequent reference to this subject on the part of Messrs. Whitefield and Wesley, so far from being any proof either of "credulity," ". enthusiasm," or " "fanaticism," only proves them to have been orthodox Christians. If there be no "supernatural impressions," no "direct" communication to the mind of man, of light, and power, and comfort, and purity, in the process of salvation, Christianity is a fable, and every orthodox creed upon earth is an imposition. This doctrine runs through the Apostolical Epistles, has been acknowledged by the church of Christ in all ages, and pervades the entire liturgy of the Church of England. In regard to "miracles," which it is said "are not wanting" in the "Journals" of these injured Ministers, I would observe that this term bears two very distinct significations. It has a popular sense, and it has a strict and theological sense. Every interposition of Providence, every answer to prayer, in the popular sense, may be said to be a miracle; and "miracles" of this kind, I apprehend, are not only recorded in "the Journals of those remarkable men, Mr. Whitefield and Mr. Wesley," but also in the memory of every devout Christian. If such "miracles" be not wrought, religious worship is a mockery. Why was a form of prayer for the removal of the cholera used in all the churches of this land a few months ago, but because it was believed that God would thus interpose in behalf of a suffering people? Why is a form of thanksgiving used on the recovery of the national health, but in grateful acknowledgment of the goodness of God in this event? Why was there a general burst of indignation in the public mind when a member of the House of Commons pronounced the mention of divine Providence in connexion with the cholera, a "humbug," but because when there is "evil in the city" the "Lord hath done it ;" and therefore such language was felt to be an outrage upon the national piety? A father prays for the recovery of a sick child; and afterwards gives thanks to God for so great a benefit. The care of Providence extends to all the events of human life. "Even the very hairs of your heads are all numbered." "In Him we live, and move, and have our being." The affairs of families and individuals, as well as of nations, are all under the divine direction and control. But the ordinary and even special interpositions of Providence, seen by all, and particularly observed by good men, are very different from those "miracles" by which the divine mission of Moses and the Prophets, and of Christ and his Apostles, was attested. These were miracles, in the strict and theological sense of that term. They were direct and manifest suspensions of the laws by which the universe is governed; and they were wrought in attestation of a divine commission, and in order to the establishment in the world of new dispensations of religion. Are "miracles," in this sense," not wanting" in "the Journals of those remarkable men, Mr. Whitefield and Mr. Wesley?" Did these Ministers of Christ ever attempt to divide the waters of a river by a word? Did they ever pray for the gift of sight to a man whose eye-balls were dried up? that lost limbs might be restored to the maimed? that a person who was known to be actually dead might he raised to life, either from his coffin or his grave? Do they record any such events in their Journals? If they do, they are justly accused of "credulity," "fanaticism," and "enthusiasm;" if they do not, the Watchman who has preferred this charge against them, and the Observer who has given publicity to it, both stand convicted of having violated the ninth commandment. They have preferred the charge; the onus rests with them; let them produce their proof. Their silence will be well understood. To say that Messrs. Wesley and Whitefield believed in the interpositions of Providence, and the efficacy of prayer, is only to associate them with orthodox Christians of every age and nation; and surely the Observer and his correspondent do not intend to accuse the universal church of "enthusiasm " and "fanaticism." So much for this gratuitous and uncalled-for attack upon the good name of "those remarkable men, Mr. Whitefield and Mr. Wesley." One would have thought that the purity of their lives, the severity of their labours, the harshness with which they were treated by an ungodly world, and the benefits resulting from their ministry, would have created in a "Christian" mind some respect for their memory; and that if they had actually fallen into the weaknesses here imputed to them, it would have been left to unbelievers and scoffers to expose and triumph over their infirmities. What would have been the state of religion in Great Britain, in America, in the evangelized districts of the heathen world, at this day, had it not been for "the remarkable men" thus wantonly assailed? A new impulse was given to the cause of true religion by the instrumentality of a noble band of faithful men, among whom Messrs. Wesley and White |