virtue, than the progress or decline of benevolent, humane, and pacific principles?

a

Were we to make the degree of attention to the outward cere monies of religion the standard, it would lead us to the most false and dangerous conclusions. For nothing is more evident, than that multitudes in different ages, have regarded a scrupulous attention to rites and ceremonies, as the sum of religion, as substitute for doing justly, loving mercy, and walking humbly with God; and as a kind of atonement for the grossest vices and crimes. By such a standard the ancient pagans and the papists of the dark ages, must be preferred to the most enlightened Christians of the present day; and the pharisees of our Savior's time must be preferred to him and his disciples.

The progress or decline of benevolent, humane, and pacific principles, may furnish a standard far less deceptive and dangerous.

But how, it will be asked, are we to judge of the progress or decline of these amiable principles? I answer; by the public laws, institutions, customs and usages, which have been popular, or which have fallen into disrepute in different ages.

The more the benevolent principles of the gospel have their genuine influence in any age, or in any nation, the greater aversion will be excited to laws, institutions and customs of a savage, inhuman and sanguinary character; and the less there is of the influence of Christian principles, the more will sanguinary laws and customs abound,

and the greater will be their popularity.

In every age since our ancestors professedly embraced the Christian religion, there have probably been some enlightened men, who adopted the principles of the gospel, and who feit an abhorrence of such laws and customs as violated these principles. But at some periods, the number, the situation and the influence of such characters, have not been sufficient to give popularity to their principles, or to effect a change in public opinion, so as to abolish the laws and customs which they really abhorred, and for which they mourned.

Besides, it is probably true, and it may yet be made evident from history, that the progress of Christian light among our ancestors was very slow and gradual, even among the most pious and exemplary. It was by degrees that their eyes were opened to see the inconsistency and inhuman character of many laws and customs which they had derived from paganism, and the dark ages of popery. After their eyes were opened, in respect to one such law or custom, they were still advocates for others, equally unjust and abominable.

In proportion as such laws and customs abound among any people, we have evidence of a general depravity in principle and practice, and of a general defect of Christian light and Christian virtue.

It may indeed be true, that a multiplicity of such laws and customs may be popular, while there are many individuals, who are enlightened and pious. Nor

is the prevalence of such laws and customs, evidence that there is not great severity in punishing for some particular vices, and some omissions of supposed religious duties. Nay, such laws and customs are consistent with the prevalence of that kind of love to God, which leads men to injure and destroy one another for God's sake.” But when ever and wherever such sanguinary laws and customs have been very numerous and popular, we may safely infer a deplorable want of Christian light and Christian love, in the most iniluential characters in the community, whether they were rulers, or ministers of religion. For it is impossible that that such laws and customs should long retain their popularity against the opinions and combined influ

ence of the leading characters in a nation.

It indeed appears evident from history, that by education and habit a people may be brought to regard the most inhuman and abominable laws and customs, as sacred. necessary, and useful, and that it requires considerable time and effort to change those opinions, which have been imbibed by education, and confirm. cd by habit. But it is also evident, that such opinions are not invincible, and that when a large number of the most influential men have their own eyes opened, and are disposed to combine their efforts to open the eyes of others, long established laws and customs may be abolished, to give place to others more congenial to the spirit and principles of the gospel.

No persons of our race have higher claims to public esteem and admiration than those who have spent their days in humane and benevolent exertions; and nothing more clearly evinces a depravity of taste, than the renown which is given to men, who have employed their talents in mischief, and whose feet have been swift to shed blood. The extravagant eulogies and panegyrics which have been written of men, who had caused the death of millions of their fellow beings, deserve the abhorrence of every virtuous mind. They have a corrupting and deleterious influence, and especially on the minds of

young people. But the exhibition of humane and benevolent

characters, has an opposite tendency. The character now to be brought to view, may be admired without danger, and imitated without remorse.

Anthony Benezet was born in France in 1713. His father was a protestant, and left his country to escape persecution. After some stay in Holland he went with his family to England, and settled in London. He gave to his son Anthony a liberal education, and procured him a place with a merchant. But the son, being of a serious character, feared the snares to which he might be exposed in the business of merchandize, and preferred becoming a cooper. This business however he soon found to be too

laborious for his constitution, and he consequently left it, and be came a school-master. In this useful employment he spent the greater part of his days.

While he was a young man. he came to America, settled in Philadelphia, and joined the society of Friends. He was uncommonly active and industrious in whatever he undertook. "He did every thing," says Dr. Rush, "as if the words of his Savior were perpetually sounding in his ear-Wist ye not that I must be about my Father's business?" So upright and amiable was he in his manners, so humane and benevolent, so fervent in doing good, that he had not been long in this country, before he attracted the notice, and gained the esteem, of those among whom he lived.

Benezet could not behold the crimes and miseries of the African slave trade without deep regret, and sincere compassion. Its abolition became an object of his pursuit, and in this business he engaged with all his soul. He published several tracts in favor of the emancipation of the blacks, and of civilizing the Indians. One of the pamphlets which he published against the slave trade was entitled "An Historical Account of Guinea, its situation, produce, and the general disposition of its inhabitants; with an inquiry into the rise and progress of the slave trade." Mr. Clarkson says, "This pamphlet became instrumental, beyond any other book ever before published, in disseminating a proper know. ledge and detestation of the trade."

this philanthropist adopted for accomplishing his object. He wrote a letter to the queen of England, and to the queen of Portugal, to persuade them to employ their influence for the abolition, of the African trade. His letter to the queen of England was accompanied by the pamphlets he had published. The queen on reading them said "the_author appears to be a very good man." Not only did he write pamphlets and letters on the subject, but he made his school subservient to his humane purpose, by communicating knowledge to his scholars, relating to the dreadful commerce, and by exciting in them an abhorrence of the guilty custom. In this way he annually prepared many to aid him, and increased the number of abolitionists.

He seems to have been born and to have lived for this great object. So much was his soul engaged in it, that if any person on a journey called to see him, his first thoughts were, 'How can I make this man an instrument in promoting the glorious cause? He would either give him tracts to distribute,or send letters by him, or give him some other commis. sion on the subject. Thus he was daily doing something to open the eyes of people, and to excite their compassion for the poor blacks.

He corresponded with the benevolent Grenville Sharp, Mr. Wesley, Mr. Whitefield, and the Abbe Raynal, all of whom were friendly to his cause. And he wrote to the king of Prussia, to convince him of the unlawful

In the time of the American revolution, while the British troops had possession of Philadelphia, Benezet was there; and although he abhorred war, he had a heart to feel for those who suffered by engaging in it. He exerted himself particularly in favor of our soldiers, who were taken captive by the British troops, and brought into the city. "He knew no fear, in the pres ence of his fellow-men, however dignified they were by titles or station; and such were the propriety and gentleness of his man. ners, in his intercourse with the gentlemen who commanded the British and German troops, that when he could not obtain his requests, he never failed to secure their civilities, and frequently their esteem."

The mild and faithful intrepidity of Benezet appears in his letter to the British queen. It was written after the revolution, and he reminded her of the terrible events by which the British empire had been shaken, and led her to consider whether the slave trade was not one of the sins which tended to bring down the anger of God upon the nation. The whole letter breathes an amiable and faithful spirit; and it was calculated to make deep and solemn impressions on the mind of the queen.

In addition to his other numerous efforts in favor of the suffering blacks, this good man exerted himself to establish an African school, for the benefit of those in the state to which he belong. ed. Much of the two last years of his life was devoted to a personal attendance on this institu

It was a saying of Benezet, that "the highest act of charity in the world, is to bear with the unreasonableness of mankind.”

This narrative may be closed in the language of Dr. Rush: "Few men since the days of the apostle ever lived a more disinterested life; and yet on his deathbed he said, he wished to live a little longer, that he might bring down self.

"He died May 1784, in the 71st year of his age. His funeral was attended by persons of all religious denominations, and by many hundreds of black people. Col. J-n, who had served in the American army, in returning from his funeral, pronounced an eulogium upon him. It consisted only of the following words:-I WOULD RATHER BE BENEZET IN THAT COFFIN, THAN GEORGE WASHINGTON FAME."

WITH ALL HIS

The character of this amiable Christian affords ground for some useful reflections.

First. In the character and conduct of Anthony Benezet, we may see what it is to be a Christian indeed, and how amiable the Christian religion appears when reduced to practice! Like his Lord and Master, he had a heart to weep with those who wept, to feel for the wrongs and miseries of others; and like him, he went

about doing good. That Benezet was free from error we do not assert; but whatever his errors might be, it is evident that they were not of a nature to harden his heart against his fellow men; nor to lead him to depend on Christ for salvation in such a sense as to neglect to follow the Lord in works of justice, kind ness and mercy. To whatever sect such a man may belong, and whatever may be his errors, he is worthy of the esteem of all mankind. In him as well as in Abraham we may see, how faith wrought with his works," and how by works faith was made perfect."

Second. In the example of Benezet we may see what it is for Christians to contend earnestly for the faith once delivered to the saints." The faith "once delivered to the saints," is a "faith which worketh by love." For this faith Benezet contended earnestly: Not however by employing weapons of death against

those for whom the Savior lived and died; nor by employing the no less carnal weapons of a slanderous tongue, or a cruel and de. famatory pen against his brethren, who happened to dissent from his opinions: but by the display of that temper which the gospel requires, by walking as Christ walked, in meekness, humility and love, by denying himself for the benefit of others, and by doing all he could to relieve the distresses of mankind, to advance their happiness, and to save their souls.

Third. How striking is the contrast between the character of Benezet and that of Alexan.

der the Great, or that indeed of any other military and desolating conqueror. A more undaunted hero has perhaps seldom been seen among men, than Antbony Benezet. But his heroism and courage were displayed in facing dangers and encountering difficulties to befriend his fellow-men

to open their eyes, to afford relief to sufferers, and to prevent misery.

How loathsome in the eyes of every humble Christian must be the character of a bloody cutthroat with the title of a military conqueror, when compared with the benevolent Benezet! How fatal has been that delusion which has ealogized the deeds of men, who have been successful in shedding human blood, and in multiplying the miseries of the human family! Let Christians learn, and let children be taught, to withhold the expected tribute of praise from bloody mindeł men, and to bestow their esteem and gratitude on the real benefactors

of mankind. This is one of the most effectual methods for quench. ing the thirst for military glory, and for drying up the streams of blood and woe.

Fourth. How happy would be the state of a society or a nation composed of such amiable characters as Benezet. Such a society would bear a glorious resem. blance to the family of heaven, and to the spirits of just men made perfect.

If the rulers of nations should become of the temper and char acter of Benezet, how obvious it is that the savage custom of deciding controversies by the sword would be banished from the world,