less of counsels, and regardless of reproof. This state of the soul St. Paul calls by the name of a 'seared conscience,' or one cauterized by repeated applications of sin, and resistings of the Holy Ghost; so that, being grieved and quenched, He has withdrawn His light and influence from it. "The word conscience itself ascertains the above explication, with its deductions; being compounded of con, together, or with, and scio, to know, because it knows, or convinces, by or together with the Spirit of God. The Greek word ovvednous, which is the only word used for conscience through the whole New Testament, has the very same meaning, being compounded of vy, together, or with, and dw, to know. This is the same as ovvednois, which is the word generally used among ecclesiastical writers. 170 the deficiency of the gift, but through the abuse of it. I conclude, that conscience is not a power of the soul, acting by or of itself; but a recipient faculty, in which that true light that lighteneth every man that cometh into the world, has its especial operation." ON CONSCIENCE. Reply by A. F. to a Query on Conscience, inserted col. 843. THE Consciousness of good and evil is, I believe, respecting many actions, implanted in the mind by education. In our youth we are taught to distinguish virtue from vice, to respect the one and abhor the other; which, added to the hope of happiness in the next world, and the fear of eternal misery, early produce a deeply impressed prin"From the above view of the sub-ciple of virtue. This, our memory, in ject, I think we are warranted in drawing the following inferences :— "1. All men have what is called conscience; and conscience plainly supposes the Light or Spirit of God. | 2. The Spirit of God is given to enlighten, convince, strengthen, and bring men back to God. 3. Therefore, all men may be saved who attend to, and coincide with, the lights and convictions communicated; for the God of the Christians does not give men His Spirit to enlighten, &c. merely to leave them without excuse; but that may direct, strengthen, and lead them to Himself, that they may be finally saved. 4. That this Spirit comes from the grace of God, is demonstrable from hence:-It is a good and perfect gift; and St. James says, all such come from the Father of lights. Again, it cannot be merited, for as it implies the influence of the Holy Spirit, it must be of an infinite value, yet it is GIVEN ; that, then, which is not merited, and yet is given, must be of grace; not ineffectual grace, there is no such principle in the Godhead. "Thus it appears all men are partakers of the grace of God, for all acknowledge that conscience is common to all; and this is but a recipient faculty, and necessarily implies the Spirit of grace, given by Jesus Christ; not that the world might be thereby condemned, but that it might be saved. Nevertheless, multitudes, who are partakers of this heavenly gift, sin against it, lose it, and perish everlastingly, not through No. 24.-VOL. III. all our thoughts or actions, presents to our view; and we then ask ourselves, if they are agreeable to it? It is the answer our understanding gives us, which produces that pleasure or pain we then feel. If the reply is satisfactory, the happiness resulting from having obeyed the commands of God, is heightened by the pleasing reflection, that we have supported our honour and virtue unsullied; if, on the contrary, we have yielded to temptation, we are overwhelmed with fear and shame. But many, if we look around us, are not so conscious of the distinctions between good and evil. I conceive this depends upon the degree of information received; if we have never been taught that a thing is wrong, we cannot be aware, if we do it, that we are committing sin. Were a man from infancy to have no opportunity of intercourse with his fellow-creatures, and then be introduced into society, Í believe he would be guided entirely by his will, without any ideas of right or wrong, to gratify all his desires. There are no men so ignorant as this; but the wild barbarians that inhabit some parts of the world are nearly as uninformed. They dare not injure one another, because they are afraid of revenge; or perhaps they have an idol, whom they fear to offend for the same reason. But civilize one of these, teach him the laws of man, and of Christianity, and his crimes multiply. Before, his only crimes were robbing or insulting his neighbour, or M 171 On Conscience.-On Cock Fighting. little more. Those who are well in ON CONSCIENCE. By S. T. of Saltash, Cornwall. It is well known that the word properly signifies, "an accompanying knowledge," this being the signification of the Greek, ovv-uồnow, and of the Latin, con-scientia; from the latter of which are derived the coscienza, conciencia, and conscience, of the Italians, Spaniards, Portuguese, French, and English. It may, then, be defined as that knowledge, which the mind possesses, of the propriety or impropriety of certain actions, that are either suggested to it, consented to by the will, or actually performed, in consequence of that consent. It is, in fact, an emanation from " that light, which, coming into the world, enlighteneth every man;" it is the judgment that the mind passes on itself, and with it will the decision of the great day agree. ON CONSCIENCE. The following Reply to the same Query is by Edward Usher, Albion-House Academy, Loughton, Essex. CONSCIENCE is that principle or faculty, implanted in the human mind by the finger of God, the prerogative of which is, to accuse or excuse, to approve or condemn, our actions and deportment. It is called by Solomon, 'The candle of the Lord.' Others have denominated it, 'The voice of God.' It is an internal monitor; and a most impartial judge. It takes cognizance of every act, and erects a tribunal in the soul, from which there is no appeal. By long indulgence in sin, it may apparently be lulled to sleep; yet, like a snake re-animated with the summer's sun, it will occasionally awake from its stupor; assert its right, and play its part. The remaining part of this communication, describing the effects of Conscience, adds nothing to the reply, and is therefore omitted. EDITOR. ON COCK-FIGHTING. 172 SIR,-Your Studley Correspondent, according to his promise which he made in his last, now sends you Craham's remarks on the savage diversion of Cock-fighting. I have frequently observed, and with a degree of pleasure, the beautiful and sprightly appearance of a wellfeathered cock. The luxuriant plumage of his neck, and fine tail exuberantly flowing over his back in a semicircular form, give him an air of grandeur, superior, in my opinion, to any of our domestic birds. I love to see him, surrounded with his seraglio of females, strut along with great pomp, the august monarch of the dunghill. It is pleasant to observe how this creature apes reason, when led by powerful instinct; he disdains to pick what the females seem to have a desire for. This refusing to make use of the power he has over them, seems as a lesson to mankind, not to tyrannize over the weaker, whom, as having power, he ought to protect and nourish. It would afford, I should think, more satisfaction to survey these creatures enjoying themselves in innocent tranquillity, than to see them expiring in agonies occasioned by the cruelty of a set of men who style themselves Christians. I am convinced, that would men give themselves a little time to reflect on the inhumanity of such diversions, and look upon these creatures in the light I do, there would never be another cocking match, or Welch main, fought in their time; and I doubt not that our children, influenced by so good an example, would hardly think of renewing such barbarity. I suppose many of these kind of sportsmen will say "I glory in a cock." But then, the misfortune is, they glory in them no further than as they are subservient to their wanton cruelty; for should his favourite flag (as he calls him) after having fought three successive battles, and foiled his antagonists in each, decline engaging in a fourth, or, if engaged, and almost spent with toil, he should endeavour to avoid his destiny by flight, or even make the least effort to recede, his neck must be immediately twisted, as the only reward for his prowess. Thus he meets his fate from a quarter, one might imagine, the least expected; 173 On Cock Fighting. 174 and I will refer it to any man of rea- | upon which a second, and most treson, if the cruel perpetrator does not mendous roar proclaimed him the in this case, prove himself as much a victor. monster and a tyrant as the detested emperor Nero. And I know not what many of my countrymen would do, if not restrained by salutary laws. I never, but once, was a spectator of this barbarous and ignorant amusement; I was at that time about thirteen years of age, and have ever since held that practice in the utmost abhorrence and detestation. The sensations I felt, even at that age, were painful. I was shocked to behold how strangely that once beautiful creature was disfigured. That beautiful tail which did so adorn him, was now miserably lopped, and bore great analogy to that of an Ostrich. In a word, he was now so cut and mutilated, that he made a more despicable appearance than the meanest hen. I have been particular in describing this kind of diversion, because, should any person who never heard of such things read this, he would hardly imagine that such practices could exist amongst men of sense, who live in a civilized nation, and call themselvesfollowers of Christ! But setting aside the cruelty of this diversion, what ruin has it brought upon families! How many poor mechanics leave their wives and children starving at home for want of bread, when they are rioting and revelling at a cocking match! How many of the higher rank have forfeited their estates, and entailed poverty on their posterity, in order that they may pay what they call-debts of honour! Now when such men as these commence fathers and heads of families, what kind of morals can they be supposed to instil into their children? can they be supposed to teach them benevolence, gratitude, charity, compassion, and the rest of the social virtues? In this condition he was led to the field of battle, and because nature had not furnished him with weapons fatally keen, he was now supplied with artificial ones. I took notice of two men in striped jackets, whom I after understood styled themselves pitters. Their business was to encourage these little combatants to destroy each other. The engagement began, and these little creatures exerted much agility, and mighty valorous they were in their way. Oft were the bloody weapons extracted by these doughty seconds, and as oft did they urge them to the fight. During all which time the vociferous company almost stunned my ears with their discordant din. I would gladly have retired, but it was no easy task to extricate myself from amongst them; I therefore was obliged to wait the conclusion. After many severe onsets, one of these poor creatures had an eye struck out by his antagonist's spur, which went with such violence as to pierce quite through the head. The barbarous company, instead of commiserating, announced their joy with a loud cheer, which was echoed through the whole circle. The weapon "Exalt not thyself to the heavens, was again extracted: yet this did not for, lo! the angels are above thee! nor suffice; the combat must be again disdain thy fellow inhabitants of the renewed. After a few more faint strug-earth, for that they are beneath thee.gles, being now almost spent, and their | Are not they the work of the same spirits quite exhausted, they fell to the hand? Thou who art happy by the ground, gasping in agonies, with their mercy of thy Creator, how darest thou heads reclined on the grass. After a in wantonness put others of his creafew seconds, one of them raised his tures to torture. Beware that it rehead, and made a motion with his bill; turn not upon thee."-Penrith, 1775. Alas! the contrary is evident. For many of these kind of sportsmen have been known to abuse and beat their children for no other reason than because they gave instances of a humane, pacific disposition, in refusing to saw off the heads of poultry, or dash out the brains of a cat.-" Why," they will exclaim," are not all creatures made for man's use?" But granting this, (which many of our philosophers refuse to grant,) does it follow from hence, that they were made to be the objects of our wanton cruelty! Man is always ready to style himself“ lord of the creation," but his pride makes him forget that he is a poor dependent creature himself. The following sensible and pathetic' sentences, extracted from the Economy of Human Life, may not be improperly introduced on this occasion; and with which I shall conclude this letter. 175 Memoir of Dr. Isaac Watts. BRIEF MEMOIR OF DR. ISAAC WATTS. (With an Engraving.) If learning, piety, moderation, humility, and public usefulness, can recommend any individual to the notice of the Biographer, the justly celebrated Dr. Watts has claims that cannot be resisted. Detailed accounts of his life, have indeed been long before the world; but as we have given a representation of the Monument that has been erected to his memory, we cannot resist the inducement that it affords, to accompany it with a brief sketch of one, who was honoured in life, regretted in death, and whose name will continue to be cherished with pleasing remembrance, so long as piety and learning shall command the veneration of mankind. Isaac Watts, the eldest of nine children, was born at Southampton, on July 17th, 1674. In this place his father kept a boarding-school, and supported an unblemished reputation; but being a decided non-conformist, and "falling falling on evil days," he was committed to gaol, which reduced his family to great distress. During his confinement, his wife, with Isaac at her breast, has been known to sit on a stone at the prison door, to console a husband whose company she was forbidden to enjoy, and who could no longer provide for her wants, and those of their children.' In early life, even before he had learned to articulate distinctly, a book was Isaac's chief delight and most pleasing companion, and the pence which were occasionally given him by visitors, were sacredly devoted to the purchase of books. When only about eight years old, he composed verses to please his mother. Many of these have been preserved, and they discover not only strong indications of superior genius, but, what is more remarkable, a devotional spirit, and fervent piety. He received the first rudiments of his education from the Rev. Mr. Pinkhorne, a minister of the established church, in the town that gave him birth and such was the proficiency which he had made at an early age, in the acquirement of Latin, Greek, and Hebrew, that his talents attracted the notice of some gentlemen, who kindly offered to bear the charges of his education in one of the English Univer 2 176 sities. This, however, he declined, and avowed his intention to continue among the non-conformists, notwithstanding the persecution, which his father and family had endured, by adhering to their interests. At the age of sixteen, he was removed to London, and placed under the care of the Rev. Thomas Rowe, who kept an academy there. Here he continued until he attained the age of twenty, when he returned to his father's house, where he remained two years, devoting his time to his own mental and spiritual improvement. Twenty-two Latin dissertations found among his papers, on metaphysical and theological subjects, during his abode in London, furnish proof of his unwearied application; and a Pindaric Ode, addressed to his early preceptor, Mr. Pinkhorne, at the age of fifteen, established his early reputation as a poet. Having attained the age of twentytwo, he was solicited to become private tutor to the son of Sir John Hartopp, Bart. at Stoke Newington. Of this he accepted, and continued in this situation five years, during which period he gained universal esteem, and laid the foundation of a friendship with his pupil, which lasted through life. Possessed of talents, learning, and piety, for the ministerial office, he was frequently solicited to take upon himself the sacred charge; but such was his diffidence, that no inducement could prevail upon him, to ascend the pulpit, until he was twenty-four years of age, at which time he was chosen, assistant to Dr. Isaac Chauncy, whom he succeeded as pastor in the year 1702. But for this labour, he soon found his bodily strength inadequate, and was therefore unable to go through the whole service: and so much was his constitution impaired by a fever, in 1712, as to disqualify him for the duties of his profession during four years. In this state of debility, he was kindly received into the hospitable mansion of Sir Thomas Abney, by whose indulgent care, he was restored to health, and under whose friendly roof he found a permanent abode during the remaining thirty-six years of his life. His advance in years was accompanied with an increase of his reputa |