incapacitates men, in a measure, for the successful investigation of moral subjects. This is exemplified in the case of the drunkard, the sensualist, the thief, the liar, and every other class of immoral men, that can be named. There is no exception. It is no wonder, therefore, that such persons, while they continue such, should be unable to interpret correctly those parts of the Scriptures which relate to a pure morality. It is their vice which obscures their intellectual and moral vision, that they cannot see. It is their vice which casts in dread eclipse the glorious sun of righteousness, so far as they are concerned, and shrouds them in fatal darkness. Every act of immorality contributes to harden the heart, to darken the mind, to stupify the conscience. Every act of impiety has the same effect. The hardening and blinding influence of impiety, is more concealed, than that of immorality; but it is not more certain. The moralist that lives an irreligious life, as every unconverted man does, is found to be as hardened and blinded in his irreligion as the sensualist, or gambler, or liar, is in his immorality. When a man's objections to divine truth whether relating to morality or religion strictly so called, arise from immorality, or irreligion of heart and life, the soundest and most conclusive reasonings, if not directed against these real and proper causes of the error, are expended in vain. 4. Lastly, reduce your knowledge to system as fast as you acquire it. This can be done to a greater or less extent by every intelligent person, that is, by every one that has common intelligence. I would not flatter every Christian with the hope of becoming a profound divine. That attainment is perhaps within the reach of but few. But I would hold out to every one the hope of becoming a sound, intelligent Christian. Systematic knowledge is the most perfect knowledge. This holds true in relation to all subjects, secular and religious. Those views of science which are not systematic, have never been considered as constituting adequate knowledge. When persons undertake to teach the sciences, they do it in a systematic manner. They cannot do it to advantage in any other manner. So when persons study the sciences, they generally study them systematically, beginning with the elementary principles, and ascending gradually and progressively to those parts which are abstruse and complicated. By proceeding in this manner every part of science is easy; but reverse the process, and not a single science would be attainable by ordinary capacities. The whole round of learning, which is now simple, and easily attained, if studied as many undertake to study the Bible, beginning with the darkest and most complicated portions of it, would be utterly unintelligible; and universal scepticism, or in other words, universal ignorance would unavoidably ensue. Begin, then, with the elementary principles of religion; learn them, and ascend gradually as you are able, to its higher and more difficult doctrines. In this way, the light of that which is simple, may be made to dispel the darkness, and remove the difficulties, in which more obscure portions of the word of God are involved. Catechisms and well written systems of divinity may be of very essential service in the systematic study of the sacred Scriptures. It is on this ground that the use of such works by students in theology has been so generally approved by the pious and intelligent of different denominations. All intelligent Christians may use these to advantage, not as ultimate sources of information, but as helps to the systematic study of the Bible. INTO THE STATE OF SLAVERY IN THE EARLY AND MIDDLE AGES OF THE CHRISTIAN ERA. BY B. B. EDWARDS, ESQ. EDINBURGH: THOMAS CLARK, 38, GEORGE STREET. INQUIRY INTO THE STATE OF SLAVERY, &c.* VARIOUS definitions are given by the Roman and other writers of the word servus. Scaliger derives it from servando, because the slave preserves or guards the property of his master. Slaves are denominated servi, says the code of Justinian, from the verb servare, to preserve; for it is the practice of our generals to sell their captives, being accustomed to preserve and not to destroy them. Slaves are also called Mancipia, a manu capere, in that they are taken by the hand of the enemy. Just. Lib. i. Tit. 3. The origin of the word servus, says Augustin, de Civit. Lib. xix. ch. 15, is understood to be derived from the fact that prisoners, who, by the laws of war, might have been put to death, were preserved by the victors, and made slaves. Servus est nomen, says Seneca, Ep. 32, ex injuria natum.† Servi, servitia, and mancipia, are frequently used as convertible terms. The term for a slave born and bred in the family was verna. In respect to the comparative number of the slaves and the free citizens of Rome, we have not sufficient data on which to found a correct judgment. We may agree with * Those who wish to see this interesting subject treated at large. and from the earliest period, are referred to Mr. Blair's Inquiry into the State of Slavery among the Romans, published at Edinburgh in 1833. The Quarterly Review, speaking of Mr. Blair's work, says, "This valuable little Treatise belongs to a class of no common occurrence iu our recent literature;-it is an extremely sensible and scholar-like inquiry into a subject of great interest in classical antiquity, or rather in the general history of mankind." † Aristotle's definition of a slave was applicable to Italy, Polit. I. 6. κτῆμα καὶ ὄργανον τοῦ δεσπότου έμψυχον. |