different circumstances of improvement, those are to be added which spring from its connexion with moral excellence. The higher and more important exercises of this faculty are not often to be found where the mind is enervated by li centious indulgence. Not to insist on those consequences of irregular conduct on the intellectual powers, which are direct and physical, a dulness is gradually induced, which checks the operations of the mind, weakens the decisions of the judgment, and causes the finest energies of the understanding to languish and decay. The most celebrated have therefore been, in general, the most virtuous characters. Virtue bestows a certain vigour, and independence, and alacrity, which, like health to the body, gives a tone to every exertion of the intellect, and strengthens the efforts of Common Sense. The judgment has a tendency, on the other hand, if its suggestions were regarded, to produce the most accurate conduct. The prescriptions of morality are so consonant with its very first principles, and derive so much authority from its unbiassed exercise, that a conformity to the rules of Common Sense is only another term for propriety of behaviour, and the discharge of every personal and relative obligation. life, the urgent calls of profession and duty, unite to elevate and expand their mind. Every spark of latent energy is thus elicited, all the powers of the intellect are called forth and excited to enterprise; diligence supplies the ardour, or rivals the exercises, of superior talents; and the man, who in the contracted sphere of a village would have remained in obscurity, brought forth to notice, and placed in a happy and congenial situation, becomes an important, if not a brilliant, character. "This truth, obvious in the case of individuals, loses none of its force when applied to collective bodies. The general depression of the Common Sense of the inhabitants of Europe, which began with the decline of the Roman empire, and was completed by the irruption of the fierce and barbarous nations of the North, is too well known to require a particular detail. It was not till the thirteenth century that the overwhelming and impenetrable darkness of ignorance and superstition began to be dissipated. For the space of more than six centuries, circumstances, which excite ridicule for their absurdity, or regret on account of their injustice, fill and disgrace the annals of Europe. The trial by judicial combat, the various appeals to accidental circumstances for the decision of the most important causes, the right of private war, the extravagant pretensions of chivalry, the gross and complicated impositions of the papal see, and the unrelenting rigour of the feudal system, are only so many outrages on the ordinary judgment of mankind to which the Christian world were gradually subjugated. To compare these circumstances with the present state of general information in all the nations of Christendom, is sufficient without any comment to illustrate the influence which cultivation and refinement have on the advancement and operations of Common Sense. "To the effects which arise from "After every consideration, however, of culture and morals, great differences will still exist in the appearances of this power arising from the measure of original endowment. Where every circumstance which can be supposed to have an influence is exactly similar, some will be distinguished by a masculine and comprehensive understanding, to which no exterior advantages can elevate the mass of mankind. With the recollection of a late eminent moralist and philosopher * every idea of esteem and veneration must be awakened. Under the guidance of an unrivalled proportion of this faculty, united with superior literary attainments, he de"Dr. Samuel Johnson." veloped every subject to which he approached, threw new and important light on the most obscure and intricate topics, and formed, by his weighty and authoritative decisions, a distinguished æra in the style and criticism and lexicography of our country. He may be considered, indeed, as a singular monu. ment of the powers of a strong and enlightened judgment. "When the faculty of Common Sense, however, has been equally bestowed and similarly cultivated, if its general appearances are still different, a case obvious and important, it may, perhaps, be resolved into national complexion, that variation which arises from the cast of manners, climate, or constitution of mankind. The inhabitants of France are, accordingly, seldom strongly under its operation. Actuated by a certain vivacity and sprightliness of mind, they listen, with little attention, to the sober provisions of the judgment. All is gaiety, and pleasure, and enjoyment; while distant evils are never suffered to interfere with present gratification. The complexion of the German places him at a very remote distance from this indiscriminate alacrity. His character, slow in unfolding itself, and cautious in its progress, presents us with the same ordinary judgment, under nearly opposite circumstances. The Italian is yet different from either of these; and, especially since the cultivation of the arts has declined, seldom rises to firmness and decision, or breaks the alluring charms of indolent indulgence. The grave and inflexible formality of the Spaniard affords us a further modification. A spirit of haughtiness and procrastination, increased by the utmost rigour of papal tyranny, and no longer assisted by that ardour for enterprise which once marked and enlivened his character, seems to have oppressed all freedom of thought, and to have lessened, if not extinguished, his intellectual importance. Mistakes will, therefore, arise in estimating the measure of Common Sense, if, in surveying a character, something be not allotted to national temperament, if we do not recollect that the same power of the mind will, from this large and inevitable infusion, present itself under various circumstances of advantage. "Amidst the other nations of Europe, however, Great Britain may be considered as eminent for the possession of this faculty. Holding an intermediate and felicitous place between the versatile talents of one people, and the tardy or enervated operations of others, our country has received, in a degree by far superior to any of the adjacent powers, this very important endowment. Not that we are deprived of our full proportion of splendid and illustrious talents; but, having to boast of the powers of genius and discovery, in common perhaps with others, in this we seem to stand distinguished, that the general body of the people possess a strong, ordinary capacity of judgment, that our inferior orders hold a higher rank in intellectual excellency than the same orders in any other state. Information is more widely diffused, moderate and sufficient Common Sense is more generally to be discovered, and its exercises are more just and considerable than in the other nations of Europe. For this distinction we are indebted to the elevated tone of public morals, to our salutary and corrected enjoyment of political liberty, to the encouragement which is afforded to literary merit, and the extensive diffusion of religious and general knowledge. "Appeals, therefore, when they are fair and honourable, to the Common Sense of this country are usually attended with success. When particular tribunals are at any time led away by mistaken information or local prejudices, the general sense of the nation seldom fails to discover and correct the aberration. To this remark few exceptions are to be found. It is, indeed, possible, that the passions of the people may be hastily and improperly excited; but the effervescence is never permanent. Like the sea, agitated by a storm, it soon subsides into its wonted state of calmness and tranquillity. Of the truth of this observation, we have, of late, had a memorable, and, in the event, a most honourable proof. During the contest, from which it is difficult to say whether we are yet disengaged, a very insidious appeal was made, not to the judgment and reason, but to the very worst passions of the human mind. Under the cloak of free investigation, a contempt of all authority, human and divine, was industriously recommended. The pride, and ambition, and avarice of mankind were addressed and inflamed. Every artifice was employed, and employed with malignant diligence, to call off the minds of the people from the dictates of an unbiassed judgment, to the hasty and alarming rapacities of unbridled licentiousness. The sound understanding of this country never rose with more dignity, than in the universal abhorrence which has, at length, repressed and overwhelmed these base machinations. To its salutary influence we are indeed indebted, under the blessing of Providence, for the integrity of our constitution, the affluence of our resources, and the purity of our morals and our religion. "Of these just encomiums on our country, it is painful to recollect that any points should be found to limit the application. But whilst the cruel and absurd practice of single combat is still retained from the barbarities of the dark ages, and so long as the still more inhuman traffic in slaves* continues to dishonour our national character, we must acknowledge that the in "This traffic, to the eternal honour of the British name, is now abolished, 1807." fluence of reason remains lamentably deficient, and that Humanity, not less than Common Sense, is wounded by circumstances of deep and complicated enormity. (To be continued.) To the Editor of the Christian Observer. I HAVE read with considerable pleasure the remarks, in your Number for February, on Scottish Scenery; but was much surprised at the description there given of the common method of celebrating the Eucharist in country places. I have travelled much in Scotland, and never lost the opportunity of attending this ordinance, when it was within the distance of a day's walk; and I can truly say, that the service appeared calculated to cause those "who came to scoff" to remain and "pray." I never beheld more devout attention in any congregation than I have witnessed on these occasions. Your correspondent, who seems in general a well-informed traveller, has certainly been rather hasty in giving an account of what he states himself not to have seen. If he should visit Scotia again, I recommend him to witness the ceremony for himself, and, if possible, forgeting Burns for one day, attend with an unprejudiced mind.-I will yield to no man (born south of the Tweed) in admiration of the Scottish bard; but every child of the North knows, that the poem called Holy Fair, from which your tourist seems to have drawn his conclusion, is a complete caricature. After many toilsome marches among the mountains around Loch Lomond, I found myself, one fine Sunday morning, at the famous Clachan of Aberfoil. Upon asking when the service commenced, I was told, that in consequence of the sacrament being administered at Menteith, the kirk of Aberfoil would be closed. I in consequence started for Menteith, not without not some share of curiosity to witness a scene of which I had heard and read so much. The nearer I drew to the village, the more the road became thronged: I walked and conversed with many of my fellow itinerants, for the sake of observing their behaviour, which was tinetured with the slightest degree of levity. I found a large congregation assembled in the kirk-yard, one of the most picturesque spots imaginable. The people were seated on the grey stones" which formed the narrow home" of their ancestors. In the middle, was placed the portable pulpit used on these occasions. Beyond these, I viewed the lovely lake of Menteith (whose waters washed the kirk-yard walls) with its wooded island and ruined chapel. The people were seen winding round the lake, and descending from the mountains in all directions, in their gay tartans, which greatly heightened the effect of the scenery. I shall uever forget what I felt on their singing the psalm to one of Scotia's simple lays. The serene sky, the gentle ripple of the lake, the devout appearance of the congregation with no canopy but the heavens, joined to produce an effect ever to be remembered. With what force did a line of Burns' occurs! "Compared to this Italiau trills are tame." Mr. R- gave us a most impressive sermon, which was heard with the greatest attention; after which, Mr. G- solemnly addressed the audience, on the duty of receiving the Lord's Supper. Those who wished to partake of it then left the kirk-yard and entered the kirk, where it is distributed much in the manner of our Dissenters. This was the first time I had witnessed this ceremony. I have seen it several times since; and so far from observing any impropriety of conduct, I have been struck with the strict appearance of the people. CHRIST. OBSERV. No. 220. Oh that the English were like them in the observance of the Sabbath! If you should receive no other communication on the subject, I hope your love of truth will induce you to insert these remarks of AN OBSERVER. To the Editor of the Christian Observer. THE plan recommended by a correspondent, in your Number for lastNovember, for young clergymen "to devote a regular time in private to weigh the critical import of each prayer, and the proper mode of presenting that import to the hearer," was adopted by the writer of this article soon after he was in orders. He was led to this from the conscious want of ability to excite in his congregation that feeling and attention which he wished, when he read the prayers. He was, from the first, deeply impressed with the great importance and responsibility of his office. This gave a seriousness to his manner in all his ministrations; but it was accompanied with such defects in articulation and inflection of the voice, as made all appear unnatural. He found that a good intention, serious mind, and even an ability to read with propriety in private, would not alone enable him to discharge his public duty of reading in the church, so as to assist rather than interrupt the devotion of his congregation. Defects which were scarcely discernible in private reading, were most glaring when the voice was raised high enough to be heard by a large assembly. He endeavoured to remove his defects by studying such books as are commonly recommended. By following these implicitly, he saw a danger of falling into the error of those who, considering themselves good readers, do not fail, by their voice and manner, to let others discover what they think on the subject. He had experienced some of the bad ef 21 terpretation of this rubric. H.G. fects which the appearance of dis- would favour me with a correct inplay had upon his own mind when a hearer. Anxious to overcome his defects, without falling into the error just alluded to, he determined to adhere to this plain rule: To aim at no excellences, but endeavour, at all times, to avoid faults. He found a distinct articulation to be of the greatest importance. A weak voice, with distinct articulation, will be much better heard than one which is powerful with out it. Some attention should also be given to the naturally tremulous voice in supplication; but great care should be taken not to fall into a whining tone. A distinct, but slightly tremulous, articulation seems to be the natural voice of prayer. Though he may have derived some assistance from various works on the subject of elocution, he has EPSILON. To the Editor of the Christian Observer. To the Editor of the Christian Observer. A CONSTANT reader of your miscellany would feel greatly obliged to any of your correspondents, who has studied the subject of prophecy, if he would communicate, through the medium of the Christian Observer, a copy of the document of the Justinian code, styling the pope universal bishop, or caput omnium ecclesiarum; also, the decree of Phocas, establishing the supremacy of the bishop of Rome in 606; and also, the decree which granted the exarchate of Ravenna to the papal estate, about the year 739. W. To the Editor of the Christian Observer. THE case of conscience, mentioned by S. R. X. in your Number for February, respecting a prisoner's pleading" not guilty," is thus solved by Bishop Taylor, in his "Ductor Dubitantium." "It is not lawful for a guilty person to say, not guilty, when he is justly interrogated. Christianum non mentiri etiamsi moriatur ex torI AM the clergyman of a country mentis, said Clemens Alexandrinus ; parish, and have met with consi-A Christian will not lie, though derable censure, as a Puritan and leveller, for not reading the occasional service appointed for the 30th January, which this year happened on a Sunday. Whether right or wrong, I certainly did omit that service this year, because the Rubric says, "If this day shall happen to be Sunday, this form of prayer shall be used and the fast kept the next day following." I am aware that Wheatley construes the meaning of this clause differently, but Wheatley's authority is disputable; and certainly, the obvious and grammatical rendering of the passage contradicts his sense of it. I shall, however, feel obliged to any of your correspondents who to escape death with torments:' for the law says, Thou shalt not kill; and the law says, Thou shalt not lie: but the law itself doth sometimes kill, but the law does never lie. For although it be said that no man is bound to accuse himself, and indeed the laws of man do not tie him to do it, yet this hinders not the conclusion in this case; for, in the present case, the man is accused already, and he is not called to be his own accuser, but to confess the fact if he be justly accused by the law; for why does the judge ask, but to be answered truly? For there being three ways in law of proceeding to definitive sentence: 1. The notoriety |