than it could contain; it is now a notorious fact, that their clothing is stripped off in the severest weather; that their labours are protracted till the morning; and that since the late great increase of trade, three hundred panting slaves are often crammed into an area which cannot conveniently accommodate more than fourscore, to the great damage of the healths and lives of his Majesty's fair and faithful subjects. From all the above causes it is evident, that the White Slave Trade has increased, is increasing, and ought to be diminished. Till, therefore, there be some hope that a complete abolition may be effected, the following regulations are humbly proposed. Regulation 1st. That no slave be allowed to spend more than three hours in preparing her chains, beads, and other implements for the nightly labour. 2d. That no slave be allowed to paint her person of more than two colours for any market. 3rd. That each slave be at least allowed sufficient covering for the purposes of decency, if not for those of health and comfort. 4th. That no slave be put under more than four posture masters, in order to teach her such attitudes and exercises as shall enable her to fetch more money in the markets. 5th. That no slave be carried to more than three markets on the same night. 6th. That no trader be allowed to press more slaves into one hold than three times as many as it will contain. 7th. That the same regard to comfort, which has led the black factor to allow the African Slaves a ton to a man, be extended to the White Slaves, not allowing them less than one chair to five slaves. 8th. That no white negro driver or horses be allowed to stand in the street more than five hours in a dry night, or four in a rainy one. 9th. That every elderly female slave, as soon as her youngest grandchild is fairly disposed of, be permitted to retire from her more public labours, without any fine or loss of character, or any other punishment from the despot. Toconclude. The Black Slave Trade has been taken up by its opposers, not only on the ground of inhumanity and impolicy, but on that of religion also. On the two first points alone have I ventured to examine the question of the White Slave Trade. It would be a folly to inquire into it on this last principle; it can admit of no such discussion, as in this view it could not stand its ground for a single moment; for if that principle were allowed to operate, mitigations, nearly approaching to abolition, must inevitably and immediately take place. AN ENEMY TO ALL SLAVERY. To the Editor of the Christian Observer. I LEARN from the public papers, that on the occasion of the trial of the Reverend Mr. Lockhart Gordon and Mr. Lauden Gordon, his brother, who were charged with uniting to carry off Mrs. Leigh, the learned judge, after observing that the prisoners must be acquitted, remarked also, "that their conduct was shameful in the extreme, particularly that of Lockhart Gordon, whose duty it was, he being a clergyman, to instruct and guide the weak; instead of which he had most unworthily endeavoured to seduce and betray a defenceless woman, and plunge her headlong into vice and dissipation." I am a plain man, Mr. Editor, and somewhat unacquainted with the nature of that ecclesiastical constitution, which it is one of the objects of your work to defend. This is not the first instance, in which I have noticed severe reprehensions of clergymen from judges on the bench on account of immorality. Pray, Sir, is it the custom of the heads of the church who, I presume, are invested with power to punish by degradation, reprehension, or otherwise, as the case may warrant, any similar deviations from mo rality in the clergy of their diocese? or if any clergyman should have escaped the censure or degradation to which they have justly exposed themselves by their misconduct, has it proceeded from want of legal authority in their diocesans to inflict punishment? I wish distinctly to know, Mr. Editor, whether such power actually exists; and I request you or any of your readers to inform me of any instances in which it has been exercised. It would grieve me exceedingly, I assure you, to be informed that the discipline of our church establishment was either defective or relaxed, while many of our Dissenters are very strict in maintaining theirs: I should consider this an evil of a most portentous aspect; but I trust that some of your intelligent correspondents will be able to give me consolatory information on the subject. A CHURCH OF ENGLAND-MAN. REVIEW OF NEW PUBLICATIONS. CXLIII. A Vindication of Protestant Dissent, from the Charges of the Reverend Thomas Robinson, M. A. Vicar of St. Mary's, Leicester, in a Pamphlet entitled, A Serious Call to a constant and devout Attendance on the stated Services of the Church of England. By A DISSENTER. London, Button, 1803. pp. 32, 12mo. In our second volume, pp. 292-295, we reviewed the pamphlet of Mr. Robinson, to which the present is intended as a reply, with unqualified approbation. Nor have we found any reason to alter our opinion of that production, since our perusal of the performance now to be examined. The writer of this pamphlet ought to understand that pious episcopalians, whether clergy or laity, maintain the same respect for pious Dissenters, as is stated to have subsisted between them at some former period; but that certain circumstances in the spirit discovered, and the attitude assumed, by several of the latter, seem to have rendered some reserve on the other part not wholly unnecessary *. To explain further would answer no good purpose, and has little to do with the point in debate. This vindication of Protestant dissent commences with the assertion, in opposition to that of Mr. Robinson, that "the Church of England is not a true apostolical church." p. 6. Here, as we expected, Mr. Robinson is called upon for his proofs from scripture. Has this Dissenter adopted the opinion of the Disciplinarians, which Hooker has employed the third book of his Ecclesiastical Polity to confute, We shall only just refer to an opprobrious reflection on establishments, occur, ring in the preface of Mr. FULLER's valuable work, The Gospel its own Witness-a reflection entirely unprovoked, and with out any relation to the subject of discussion. "that in scripture there must be of necessity contained a form of church polity, the laws whereof may in no wise be altered?" or is he yet to learn, that episcopalians found the merits of their cause, not upon any express injunction or delineation of ecclesiastical government in scripture, (for there is nonet); nor upon any des scription of the state of affairs while the church was in its unformed and infant state, and subject to the inspection and direction of the apostles-a state in which it could not be during its future existence; but upon the known constitution of all the various and distant branches of the christian church, in the age immediately succecding, or rather running into, and uniting with, the apostolic; upon the unimpeachable evidence that, in one instance at least, this constitution was appointed by an apostle, and, in almost all, that it was known, and must have been permitted, or rather enjoined, by apostolic authority; and upon the utter absence of an instance on record of a primitive church, whose constitution was not episcopal? And here we would ask, whether, in defect of scriptural direction, such an indication as is presented by this evidence ought not to be treated with respect by every one professing himself a descendant of the primitive christians? and whether he is justified in resisting a form of ecclesiastical government supported by such authori We are, however, far from distrusting the argument from the office of Timothy and Titus, as described in the Epistles respectively directed to them,—an argument, which is only evaded by calling them extraordinary ministers. Mosheim too, who is no friend to episcopacy, says that the Presbyterians, with all their efforts, will never be able to get over the argument de rived from the angels addressed in the Revelation. Comm. de Reb. Christ. ante Const. p. 133. ty? If it be alleged, that nothing is binding upon christians but what is to be found in scripture, and that his torical testimony is entitled to little respect: we ask, upon what evidence is the genuineness, and consequently the authority, of scripture itself received; and whether it could be traced to the God of truth, as its author, if the whole chain of human evidence was broken, and nothing remained but a dead blank between the present time and that in which the scripture was written? There is magic in a name; and if men can but, by any means, apply the epithet human to things of a religious nature, they imagine they have done the business. We do not, indeed, wonder, that Dissenters should be remarkably shy of any reference to the testimony of christian antiquity on the subject of controversy between them and the Episcopalians; but we are surprised that they should not, in some way, endeavour to put a good face on the omission. That subordinate arrangements, which the circumstances of a church render expedient, and are both reasonable in themselves, and not contrary to divine injunction, are justifiable, we conceive it would be only waste of time and paper to attempt to prove. See p. 8. Some questions occur, p. 9, which have already received their answer; and that the present constitution of any episcopal church is not precisely, and in every particular, the same as the primitive, appears to be no more an objection than that the members of the two distant societies are not identically the same persons. We think the defence of episcopacy rests upon its great outlines, its distinguishing features, with whatever shades and tints the varying circumstances of different times and places may fill them up. The parallel betweeen the Church of England and Popery, pursued with apparent triumph, p. 10, may be called, as a great man expresses himself on another occasion," the chopping-block" of Dissenters. How much parallels tend to mislead no logician need be informned; and the self sent sectaries, with whom, we are told in the same page, the Dissenters ordinarily hold no communion, might perhaps extend the parallel to these intolerant and supercilious brethren. We know not what to make of the observation, (p. 11), that Mr. Robinson, in proving the Church of England to be apostolical, entirely passes over what the church is in itself. If no congregation is an apostolic church but such as consists entirely of faithful christians, as our Dissenters seem to argue, we fear that all Christendom must be unchurched; and he is certainly rather unlucky in his reference to the Corinthian Church, unless dissensions constituted its recommendation. From p. 11, our author begins his observations upon the doctrine of the Church of England, to which he does the justice to admit, that "it is in the main evangelical." He thinks it necessary to notice, what we certainly think it unnecessary to dispute, that articles of faith should be believed, not as sanctioned by human authority, but as a revelation from God. He further observes, that "articles of faith drawn up for the church are not the church ;" and instances the disbeliet of those of the Church of England by a great proportion of the established clergy: he endeavours "to make this matter more plain," (p. 13) by supposing a church, which requires subscription to certain articles of faith, the substance of the assembly's catechism, which for the sake of certain emoluments are still subscribed, although the minister and the body of the members are actually become Socinians. This is the parallel. But in the case here proposed, whether real or fictitious, is there any thing corresponding to the liturgythe stated service of the Church of England? Parallels ought at least to coincide in the circumstance upon which the argument hinges. The Dissenter proceeds to examine the remainder of Mr. Robinson's pamphlet, which, as he says, "chiefly consists of her" (the Church of England's) "forms and objections to those of Dissenters." p. 14. Of her form of common prayer he disputes the "excellence;" and derides the notion of the " securities" which a precomposed liturgy affords. He can have little knowledge of human nature who knows not, that securities are never superfluous. The contrary supposition, however, is flattering, and has a popular use. When the assertion of Mr. Robinson, "We owe it to our country to comply with all its ordinances, which are not contrary to a good conscience," is combated, we apprehend sufficient attention was not paid to the words in italics. To represent "faith" itself as here concerned is incorrect. On the subject of accommodation (p. 17), our author does not distinguish as he ought; and certainly it would be preferable to concede too much, than to throw a whole nation into confusion on account of objections to surplices, rings, and the cross in baptism. General declamation on this subject is entitled to little attention. At pp. 20, &c. an answer is attempted to the question, with what society of Dissenters will deserters of the church join? by representing the divisions in the church as great as those among Dissenters. "Have we Arminians? so have they. Arians? &c. &c." But Dissenters, having no temporal emolument to plead as the temptation to undertake the office of the ministry, ought proportionally to be more free from these aberrations, and indeed from every thing inconsistent with the character of a minister. If other temptations besides emoluments are admitted, half the objection to an establishment falls to the ground. "The only difference," proceeds our author, (p. 21,) "is, our churches being independent of each other, we have no general bond of connection, &c." Not the only difference," by the leave of this respectable Dissenter. The Dissenters have no evangelical or orthodox liturgy to confront, oppose, and confute them, if their teaching is anti-evangelical: they have no superiors to whom their congregations may complain, and by whom they may be removed. They may indeed take the business into their own hands, and cashier their minister; and then try the experiment whether another will suit them bet ter. 66 We have now gone over most of the particulars in the pamphlet before us which deserve consideration; a variety of subordinate ones we leave to their necessary fate with readers of discernment. what is said to be "the grand principle" of the Church of England; "that is, its being national, and established and directed by civil authority." p. 3. See likewise pp. 26, &c. There is much misrepresentation in the description which this writer has given of the object of his aversion; but the thing intended is, the alliance subsisting between the church and the state in this realm, or the circumstance that the Church of England is an established church. Now it is generally admitted, that the church and the state are naturally two separate and independent societies. The church or body of christians, in this condition, especially if it be extensive, possesses great power, which, as its members are fallible and peccable, it may abuse to the injury of the state to which it belongs. To remedy this inconvenience, and to receive some advantages which it possesses not in itself, the state allies itself with the church, and engages both to provide for it and protect it. In this there appears to be nothing derogatory to the nature or privileges of the church, provided there be no interference with its doctrine, or those concerns which are strictly spiritual*. Now, although we do not, as it is insinuated, p. 23, suppose that religi ous formularies derive their value from being established by civil authority, we certainly maintain, that this circumstance does not deprive them of their value. We cannot conceive how truth can be converted into falsehood, or into any thing of a contrary nature, simply by its being establish ed by civil authority. But religion, it should seem, with this Dissenter is that volatile or fastidious kind of principle, which It may less offend the prejudices of the persons more particularly concerned to be referred, for satisfaction upon the subject, to Dr. Hill's Theological Institutes, pp. 135-164. We readily acknowledge, and sincerely deplore, the evils arising from the mutual influence and encroachments of the two societies in their allied state; but we believe them to be no greater than would exist between the same societies But there is one topic which we in their natural state of independence. Of have reserved for a separate and the conduct of an independent church toour final discussion. The production wards the state, and of the evils consewhich we are reviewing begins and quent thereupon, our own history fur ends with strong, and frequently sar-nishes a striking and lamentable examcastic expressions of "aversion," from ple. -free as air, at sight of human ties, Spreads its light wings, and in a moment flies. But the Dissenters, it is said, have their subscriptions, pp. 22, 23. To what end? by whom drawn up? by whom required? Is there no security-nothing human, here? We shall only add, that if it is so offensive a thing to our author that they who preach the gospel should live by the gospel, and in some cases in affluence, it is at the option of those who may be disposed to engage in the service of the church to decline its emoluments, and, (if it should be deemed necessary to the proof of their sincerity or the more extensive influence of their ministry,) to impose upon themselves any kind of privation or penance which they please. CXLIV. The Duty of Britons at the present awful Crisis of their Country; a Sermon, preached August 7, 1803. By JouIN OVERTON, A. M. Rector of St. Margaret and St. Crux, York. pp. 32. York and London, 1803. MR. Overton, who has lately appear. ed as the champica of the too little understood, and too much neglected, doctrines of the reformation and of the Church of England, in the publication before us steps forward in the character of the patriot, if not with the same display of talents, yet with distinguished success. Many methods, not conspicuous for ingenuousness, have been resorted to, to bring into suspicion the patriotism as well as the orthodoxy of those upon whom the public voice, whether justly or unjustly, has agreed to confer the honourable title of evangelical ministers; with how little success is pretty generally known and acknowledged. It is certainly superfluous to attempt any vindication of Mr. Overton on this ground; his works speak for him. Mr. Overton has taken for his text, that very apposite passage 1 Chron. xix. 13; and the reader will discover, in the manner in which it is treated, applied, and enforced, all that strength of argumentation, acuteness of conception, and vigour of expression, for which the writings of Mr. Overton have hitherto been distinguished; and the discourse itself, being much more elaborate than those of a similar description generally are, may be read with profit and interest, as long as the present awful state of affairs, which forms its subject, shall continue. We conceive that we shall offer no unfavourable specimen of the general merits of this sermon, by extracting a passage upon a subject of all others the most obvious, the most trite, and consequently such as affords the least prospect of any thing original and of the impiety of our enemies. Havstriking. It is a general description ing observed, that religion is the object of our present defence, Mr. O verton adds: "But such an object does not, it cannot, enter into the designs of our enemies. During the greater part of their revolutio nary phrenzy, they professedly rejected the christian religion, and laboured to extirpate the very name and memorials of it from the earth, with a zeal and an unanimity that astonished all Christendom. Their hatred against it literally arrived at madness. They treated this highest of God's favours to mankind, as if it was, at once, the heaviest curse and the greatest disgrace to the world; and there seemed an universal rivalship amongst them, who should contribute most toward its total subversion and annihilation. Not only were its holy precepts, its sublime doctrines, and its divine origin openly scoffed at and ridiculed, not only were its temples profaned, its altars overthrown, and its revenues sacrilegiously despoiled; not only were its ministers, its sabbaths, its rites, and its ordinances publicly and formally abolished; but, that the period of its origin, and every vestige of its divine founder might be obliterated for ever, a new ara was adopted from which to compute time, and new terms for the notificawhich is still continued." (p. 10.) tion of its divisions, a disgusting jargon We shall only add, that, if any of our readers desire to understand the grounds of the alarming contest in which this nation is now engaged; and to see her danger, her resources, and her duty, set forth in a most perspicuous and energetic manner, we would refer them to the very important discourse before us. CXLV. A Sermon preached before his Excellency Philip, Earl of Hardwicke, Lord Lieutenant, President, and the Members of the Association incorporated for discountenancing |