aces; and has designated them sentiments:---In company? Let us under the titles of idols of the tribe, fear lest we be too yielding. idols of the cave or den, idols of the theatre, and idols of the market. First, there are idols of the tribe. Men live in tribes or parties; and in religion, as in other things, they borrow the opinions of those among whom they dwell. This is one great source of religious error. Let us beware of it. We have one master, even Christ. We must emancipate ourselves from a mere sect or party in religion, if we would hope to attain to the purest and simplest truth. Secondly, there are idols of the cave or den; that is, there are prejad.ces belonging to our condition in life, to the profession which we follow, to the place or cave in which we dwell. Our minds are narrowed by our circumstances; our judgment is warped through some pecularities in our situation. We should therefore consider what the errors to which men, whose lot in life is cast as ours is, are likely to be prone; and we should use all reaBonable means to counteract them. Are we much occupied? Are we necessarily engrossed by some secular employment, by which, also, we find it hard to live? We are in danger of conceiving religion to consist in little else than worldly diligence, ot undervaluing doctrinal knowledge, of excusing our religious ignorance, and of too exclusively approving those parts of Scripture which recommend what is plainly excellent practice.---Are we ministers of the Gospel? We are perhaps exposed to peril on a contrary side. We are then in danger, especially if we abound in intellectual leisure, and are also of a thinking habit, of necessarily multiplying doctrinal distinctions, of estimating piety too ach by the degree of skill in theogeal science, by the quantity of religious talk, and by a disposition to tend our own ministry.--Do we live alone? We are in danger of being anh and even misanthropic in our CORT. OBSERV. No. 98. Thirdly, there are the idols of the theatre. By these I mean the prejudices arising from the peculiar view of subjects which we take in consequence of the light in which the natural constitution of our mind leads us to see them. Some men are of a warm and eager, some of a cold and phlegmatic disposition. Some are more impressible by love; others by fear. Some are full of imagination; others fond of exercising their reason. Some are for effecting every thing in a moment; others are more quiet, patient, and persevering. Some delight in tracing causes to their effects; others are addicted to the marvellous. Now religion is nearly in the medium between these several extremes; she is well proportioned in all her parts. Such, I mean, she is in herself, and such she is pourtrayed in Holy Scripture. But will she always be thus delineated by the pencil even of her own votaries? They will represent her in what they deem indeed to be true beauty. But their taste is defective. She is seen by them in a false light. A certain disproportion is given to this or the other member, by means of some inequality in the mirror in which they are accustomed to behold her; an ob scurity is cast on this or the other part, through some imperfection in the stage or theatre on which they see her exhibited. Let us endeavour to know ourselves, that we may counteract this error in our optics, and discern moral truth and beauty in their just proportion. Lastly, there are the idols of the market. Our religious, as well as all our other sentiments are necessarily communicated through the im perfect medium of human language. The commerce of ideas is carried on by the means of this variable and imperfect sign; and numberless are the errors and prejudices which arise from the want of a more determinate standard of value for the L conduct of this traffic. Mr. Locke conceives that more than half the differences among men may be referred to the diversity of the meaning of words; and Lord Bacon seemed to have been nearly of the same opinion. The moderns are become more intellectual and also more literal than the ancients: this is the natural course of human society. Correctness has increased, and philosophy has advanced. Warmth of feeling has abated, and the spirit of poetry has declined. Our whole language has partaken of this change, and in the main has profited by it; but we have not, perhaps, sufficiently considered that Scripture communicated religious truth at a time when language was far less precise than it is at present. On this account the sacred writings fail to decide many questions, both of a nice theological and of a metaphysical kind, on which some theologians have dogmatized in succeeding days. But I must not any further trespass on the patience of your readers. Let me only suggest, that our disputes about words are much more numerous than is commonly imagined; and that the diversities in the religious sentiments of good men will doubtless be found, in the great day of account, to have been far less than they appeared to be in this imperfect world. I will conclude with a passage from a pious divine, well suited to -the close of such a paper as the present.-- "Be sure to live on the great fundamentals of religion, and let not your attention to these be diverted by an intemperate zeal about lesser things. Place not your religion in disputable points and ineflectual opinions, but in those weightier matters of the law and Gospel which are of undoubted importance, and in which holy men, among all the different denominations of Christians, are better agreed than is commonly apprehended. Choose God for your portion and felicity; a live daily upon Christ Jesus as t only mediator by whom you ca either have access to God or acce tance with him. Indulge no sinplead for no infirmity---but ma it the daily business of your liv to mortify the deeds of t body." "Rest not in a low degree holiness, but love and long a strive for the highest. And f these purposes pray without cea ing for those promised influenc of divine grace which can alo heal your diseased natures, a carry you forward from one degr of holiness to another, till, be ripened for glory, an entrance sh in due time be ministered un you abundantly into the everlasti kingdom of our Lord and Savio Jesus Christ." S. P. To the Editor of the Christian Observs June 13th, 1809" I was afraid the Gypsies had bee quite forgotten; and therefore gives me real pleasure to see, t your last number (for May 1803 that another correspondent b taken up their cause. If the su ject was once fairly before the pe lic, I am persuaded it would in: rest the feelings of many among us; and, should good arise from which with God's help and bles ing could not fail to be the cas we might confidently look ward to a daily increasing fund f its support. Surely, when our ch rity is flowing in so wide a chan conveying the blessings of the G spel to the most distant quarters the globe, we shall not hesitate water this one barren and neglect field in our own land. My atte tion was first drawn to the state this miserable class of human bein by the letter of "Fraternicus; *The following letter ought to have peared some months since, but was dentally overlooked. and looking upon it as a reproach to our country, that, amidst the great light that prevails, so many of its children should be walking in darkness and the shadow of death, I was anxious to contribute something out of my abundance towards their spiritual welfare. -I perfectly agree with your correpondent, that no time should be Jest in devising some plan which may give consistency and effect to this work of faith and labour of love. In this short and uncertain life, no opportunities of usefulness should be neglected. It is a call which may never again be repeated. I am ready, and desirous, to give a Minimus" the proposed meeting; and the time and place might be appointed through the medium of the Christian Observer. I must, however, premise, that the writer of this is a very humble individual in all respects, both in abilities and in influence. My habits are very retired, and at present my time is occupied in attending to the maisterial duties of a populous village. I shall most gladly adhere to my first proposal, and might be duced to do more, if need required. In the mean time, it is my Earnest prayer to God, that this may *See Christ. Obs. for 1808, p. 712. To the Editor of the Christian Observer. In the Anti-Jacobin Review for September last, a quotation is given. from "Remarks on the Necessity of Divine Inspiration, and the Usefulness of Lay Preaching. By T. Kelk, Truro." Mr. Kelk, in stating the requisite qualifications in order to any one's being received into "full connection" as a "methodist preacher," enumerates several questions which "are proposed to each canditate," who is required to answer them "satisfactorily." One of these questions is, "Have you constant power over all sin?" This is so strongly expressed, that I confess I know not how it can be truly answered in the affirmative. I should be glad if some leading character among the Methodists would explain what is the true import of this question; and what is meant by a satisfactory" answer to it. INQUISITOR. MISCELLANEOUS. To the Editor of the Christian Observer. REPENTANCE is a sorrow for sin, ad an abhorrence of it as offensive to God and ruinous to ourselves. A view of the sufferings of Christ, is atoning for transgression, and a humble hope of obtaining parand salvation through his pre blood-shedding, are its at fendants; while its effects are a acere determination to live to the lory of God, in the practice of ho liness. In particular cases, we have further evidence of the change of mind supposed to have taken place in the penitent, by reflections and actions suited to his circumstances. In an age like the present, when the prevalence of war opens the door to a thousand acts of rapacity and licentiousness; and when the highest dignities do not secure the possessor from experiencing the severest reverse of calamity and misfortune; it may not be unprofitable to bring to the recollection of your readers two instances, in which the minds of an able general and a great monarch discovered that sense of guilt, and humility of confession, which become those who lie under the afflicting hand of God. The prince of Conti, of the bloodroyal of France, who died at Paris in 1664, is mentioned by Lord ClaFendon (Tracts, p. 159) as a striking example of the power of conscience in a real penitent. Feeling his end approach, he dictated part of his will in the following terms: "I am extremely sorry to have been so unhappy as to find myself in my younger age engaged in a war contrary to my duty; during which, I permitted, ordered, and authorized violences and disorders without number; and although the king hath had the goodness to forget this failing, I remain nevertheless justly accountable before God, to those corporations and particular persons who then suffered, be it in Guyenne, Xaintonge, Berry, La Berry, La Marche; be it in Champaigne, and about Damvilliers; upon which account I have caused certain sums to be restored, of which the Sieur Jasse, my treasurer, hath a particu. lar account; and I have greatly desired that it were in my power to sell all my estate, that I might give a more full satisfaction. But having, upon this occasion, submitted myself to the judgment of many prelates, and learned and pious persons, they have judged that I was not obliged to reduce myself altogether to the condition of a private man, but that I ought to serve God in my rank and quality; in which, 'nevertheless, I have withdrawn as much as was possible from my household expences, to the end that, during my life, I may restore every year as much as I can save of my revenues. And I charge my heirs, who shall hereafter be named in this my will, to do the same thing, until the damages that I have caused be fully repaired, according to the Instructions which shall be found in the hands of the Sieur Jasse, or my papers." In the paper of instructions to h executors, he adds: "The ord which I desire may be observed i the restitution which I am oblige to make in Guyenne, &c-In th first place, those losses and damag which have been caused by my o ders, or my troops, ought to be r paired before all others, as being my own doing. In the secon place, I am responsible very just for all the mischiefs which the ge neral disorders of the war have pro duced, although they have bee done without my having any par in them, provided that I have satis fied for the first. I owe no repara tion to those who have been of ou party, except they can make it ap pear that I have sought and invited them to it; and in this case it wil be just to restore first of all to thost innocent persons who have had no part in my failings, before that any thing can be given to those who have been our confederates. The better to observe this distributive justice, I desire that my restitutions may be made in such a manner that they may be spread every where; to the end that it fall not out, that, amongst many that have suffered, some be satisfied, and others have nothing." The disorders which occurred in France, in the early part of the reign of Lewis the Thirteenth, the period alluded to by the prince, owing to the disputes among the royal family, and the opposition of the catholics to the protestant cause, are well known. Let us hope that the restitutions provided by Conti were attended with self-abasement and evangelical humiliation. They will then be a good comment on those words of the prophet: If the wicked restore the pledge, give again that he hath rob bed, walk in the statutes of life without committing iniquity, he shall surely live, he shall not die." Ezek. xxxiii. 15. " The second instance to which I alluded, is that of our own unfortu nate monarch, Edward the Second. We are told in his life, by Barnes (p. 19), that when he was taken prisoner by his subjects, and confined in Kenelworth castle-his queen Isabella and his son Edward refusing to visit him, and the tide of popularity hastening to the utmost ebb-he composed some verses in monkish rhyme, after the manner of that age, which are indicative of penitence, and acquiescence in the Divine dispensations. I give them in the quaint translation of the historian: * What time rough winter's blasts the earth did tame, Storms of all fortune shook my glorious frame! my name, Would think that from those tongues these slanders came? But, sinful soul! why dost thou thus repine, case, "Thus did this poor king," adds his biographer, "repent all his former vanities most heartily, no way repining at this punishment, and heavy stroke of God's hand; but made so good use of these afflictions that 'tis more than hoped he fitted himself for a kingdom more durable, to which his enemies longed to send him." In reading history, we ought to make it our business to notice these and such-like examples of human vicissitude; and pray for grace, that, with the Apostle, we may be enabled to say: "I know both how to be abased, and I know how to abound." And may a conviction of sin, whether in prosperity or adversity, lead us to that fountain which is opened for all uncleanness; and to that divine Helper, who will assist us to prove the reality of our conversion, by letting our light shine before men, restoring the ox or the ass that we have taken, and desiring in all things to approve ourselves void of offence towards God and towards man. 66 HISTORICUS. Tothe Editor of the Christian Observer. THE following is a correct copy of a letter written by the first and excellent George Lord Lyttelton to Mr. Williams, the author of the Diary," as is supposed. The original, which is now before me, was lately found amongst some family papers of Mr. Williams's; but the cover, with the direction, is lost. There can, however, be little doubt but that the letter was sent to that gentleman. I have sent it, by permission, for insertion in the Christian Observer, if you think it suita ble for that purpose, pledging myself for the correctness of the copy. I am, &c. GEO. CUSTANCE. Kidderminster, Jan. 10, 1810. |