iron; and dashed them in pieces Now as to the Millennium, this, at least, may be urged in favour of Mr. Penn's system over Mr. Faber's. If it be argued, that the passage from whence that doctrine is mainly derived (viz. Rev xx. 2, 3.) should be taken literally-it will be the only passage in the book of Revelations so taken: if figuratively, Mr. Penn's notion is surely plausible and rational. One only remark I have yet to make upon his explanation of Ezekiel's great prophecy, which lies on the surface. Mr. Penn thus renders ver. 5. of chap. xxxix. "Thou shalt fall upon the face of the field, for I the Lord have spoken To the Editor of the Christian Observer. it." That verse, also, is cited by Mr. Penn in his notes, but without a single observation;-a blank is merely left after those words, as if for effect. Does that gentleman mean that it has been fulfilled, or that it remains to be so--and he will not have the presumption to guess how? If "thou" applies to the individual Gog, Napoleon ought (according to Mr. Penn) to have fallen himself in the Russian expedition; but if it merely signifies thy power," that power has unquestionably been broken-in the face of the whole earth -by means little less than miracu lous. Oxford, May 12, 1814. SIR,-The omission in the Arabic Bible, to which your correspondent T. S. has called the attention of your readers (No. for April, p. 214), is the more remarkable, because it is not, as he supposes, an error of the press. That Bible is a republication of the version in the London Polyglot, which is copied from that of Paris; and the omission, therefore, is to be traced up to the manuscript from which that text is derived. The Arabic Testament quoted by T. s. was published by the Society for promoting Christian Knowledge, in 1727, and is likewise taken from the Polyglot; but as it was corrected by its editor, Solomon Negri, it can be of no authority. Nor is more respect due to the Arabic Bible printed at Rome, 1671, for the use of the Oriental Christians, in which Avdgamodis as is translated But if (as I trouble you, sir, with these observations, to excite discussion on this very interesting subject. Some, I am aware, there are, who hold that real, practical, religion is little benefited by speculations on the prophecies. By injudicious speculations, it is not likely to be advanced, undoubtedly. But if (as Alladheino الذين يسرقون الناس has been well observed by one of men;" since that text was avowedly accommodated to that of the Vulgate. However, in a Copto-Arabic Lectionary, in the Bodleian Library Hunt. 43, it is rendered with critical attention to the primary meaning of the original word, " they who trade in freemen," the writers before alluded to) the yasrokuno'nnasi, "they who steal fascination of supposing mighty predictions completed in our own times, cannot be too cautiously guarded against-on the other side, the hand of God may be manifest! Portentous events may arise, which cannot but arrest the Christian's attention! For more than twenty years past, has not the Lord emphatically shaken all nations? Has he not ruled them with a rod of CHRIST, OBSERV. No. 151. Yabyoauno 'lahbrar, and in the New 31 terize our filial deportment. We الذين يسرقون ابنا الاحرار translated Alladheino yasrokuno 'bna 'lahhrar, "those who steal the children of free men." I am, Sir, Your obedient humble servant, For the Christian Observer. ON THE CONDUCT OF RELIGIOUS CHARACTERS TO THEIR PARENTS. "FREELY ye have received, freely give," is a principle deeply inscribed upon the Christian heart. No sooner do we become experimentally acquainted with the value of religion than we desire others to participate in its blessings. Here, oftentimes, our tender sympathies discover a peculiar field for their exercise and gratification; namely, when our beloved parents happen to be insensible to the importance and blessedness of piety. In such a case as this, the Christian naturally yearns over the souls that are ready to perish; and forms the most glowing association of parental kindness, and parental happiness. In short, his heart's desire and prayer to God for his parents is, that they might be saved. The zeal here described is highly to be commended. It is the genuine fruit of Divine grace. Nevertheless, its ardour has not been invariably governed by prudence, or tempered by charity. The un happy consequence has been an increased enmity in the parent to true religion: he has perversely judged of it by the failings of its advocate, and has accordingly resisted its claims to his regard. On this account it is that I beg leave to submit the following rules to those readers of "the Christian Observer" who are solicitous to engage their parents to flee from the wrath to come, and to lay hold on eternal life. 1." The spirit of meekness" ought, under all circumstances, to charac begin with this requisite, because it is morally certain that the irreligious parent will animadvert, and severely too, upon the change which religion has effected in his son*, almost as soon as he discovers it. Contemplating his strange doctrines (for they are strange indeed to him), and the alteration in his conduct and disposition, the parent may realize the picture drawn by Archbishop Leighton, in some part of his Commentary on St. Peter:-"When a son or a daughter," says he, "in a family, begins to inquire after God, and withdraws from their profane or dead way, what a clamour is presently raised against him! Oh, my son, or daughter, is become a plain fool!" But, whatever be the language of the parent, whether it be more or less irritating than that which the Archbishop has put into his mouth, he cannot altogether suppress his objections to his son's enthusiastic piety, or his apprehensions as to its baneful consequences. And he will thus put the religious spirit of his son to no ordinary trial. If, happily, in the foregoing case, the son should take a lesson from Him who was meek and lowly of heart; and should manifest, in his reply, a due respect for the opinions and feelings of his parent, it is impossible to say how favourable an impression he may produce. Let him assure his parent that he feels indebted for that kind intention which may have dictated the animadversion he has received; that he desires to harmonize on the solemn topic of religion with one who has the strongest claim to his affection; that he is most ready to be taught by him; and that he wishes to be rescued from error, if he has ignorantly, or inadvertently, embraced it, and to tread the path of truth. Let him also shun the appearance of a reprover, or even an instructor, of one whom God has The suggestions are equally applicable to both sexes. commanded him to honour; offering no other hints on the nature and importance of religion than what are necessarily involved in the vindication of his own views. By thus replying to his parent, he can scarcely fail to smooth the asperity of prejudice; and may, through Divine grace, excite a spirit of calm and dispassionate inquiry. At any rate, there will be nothing lost, if there be nothing actually gained, by this meek and respectful demeanour. The parent will, at least, not be repelled at the threshold, even if he be not induced to enter the temple of Christianity. The meekness for which we are contending will appear the more necessary, when it is remembered what further trials of temper the religious son may have to undergo. His temper may be tried by the occasional impatience and untoward humours of his parent: perhaps the latter is galled by some grievous disappointment; harassed by a press of worldly business; visited with the tediousness of disease, or the severity of pain. Or he may be heavy laden with the infirmities of age; and threatened by the approach of death, which has no glad tidings for his ear. Vexed, complaining, irritable, he may frequently be betrayed into vehemence and anger. And these feelings are likely to be strengthened by considering the religious system of his son, opposed as it is to his own views and inclinations. But if, on such trying occasions, his son should be restrained and governed by "the Spirit of Christ;" if he should return patience for impatience, kindness for unkindness, may he not thus overcome evil by good; and constrain his parent to acknowledge, in this one instance at least, the excellence and power of piety? 2. Prudence is here peculiarly needful. For want of this important quality, an unseasonable remark may be made in our conversation, or correspondence with our parents, on the subject of religion; or an Or, unseasonable appeal to the Oracles of Truth may be proposed. by the injudicious recommendation of religious books, the pious son may still unhappily defeat the object he pursues. Surely he is bound by, the ties both of natural and Christian affection, by his daily prayer for the salvation of his parents, by the example and the love of Christ, to proceed cautiously and considerately in these respects. At the same time, when a fair opportunity presents itself, it may be useful for him to hint, respectfully and affectionately, that the Scriptures are to be referred to as the standard of religion; that he himself will readily be tried by this; and abandon, through God's assistance, whatever is contrary to their decision. If by this sugges tion he should induce his parent to "search the Scriptures," in order to ascertain, like the Bereans of old (Acts xvii. 11.), whether these things are so, he will have set his parent in the high road (if we may so express it) to truth, to holiness, and happiness. And when we recollect how many distinguished Christians of the present day owe their religion, under God, to an impartial study of his Word alone, the study of that Word is little likely to be unproductive in the case before us. parent, we may suppose, is indignant as he hears it asserted that all "miserable sinners," without are The hope or help but in Christ. He opens the Bible*, to determine whether this be truth or error. He discovers there, that " all have sinned;" that the blood of Jesus Christ cleanseth us from all sin; and that no one cometh to the Father but by Christ. These, or similar passages, meeting the parent's eye, in his perusal of the Sacred Volume, might have the same effect, through the influence of the Spirit of God, which, we are told, the study of the This supposition will appear far from extravagant to those who have observed how seldom the Bible is opened by the generality of men, and even by men who are outwardly moral in their conduct. The prudence and discretion I have recommended will be particularly shewn, in the judicious choice of religious BOOKS. Law's "Serious Call," which has in some cases produced the happiest conviction of the supreme importance of religion, in others I have known to be so ill received as to occasion a greater alienation of mind than ever to the subject of which it treats. This unhappy effect is, indeed, partly to be imputed to that severity which pervades the valuable work of Mr. Law, and which is too little relieved by the glad tidings of the Gospel. But it shews that much discrimination should be employed in adapting books to the state of mind of the person to whom they are given. Even our Lord considered what his disciples were able to bear. The son, therefore, should invite his parent's attention to such books as are least likely to offend his prejudices, while they are calculated both to convince his understanding and affect his heart; and while, at the same time, they faithfully declare the whole counsel of God. I will here introduce an anecdote, which seems appropriate. A person wished to prevail upon his family to read Mr. Wilberforce's "Practical View," &c. Knowing, however, that they regarded it as a dangerous, because (as they supposed) an enthusiastic, publication, and that they had on this account refused to peruse it; he, one day, took up the book, without naming the author, and read aloud to them some of its most striking passages. The family circle were delighted with what they heard, and became impatient to read the book; and, even when he disclosed to them the appalling secret of its author, he had already Prudence and discretion are further necessary in the case I am considering, in order to distinguish between an innocent and a criminal accommodation to parental wishes. It is obvious to every one acquainted with Scripture, that the province of parents is to command: that of children to obey. Nevertheless, there is evidently a point, beyond which filial obedience cannot law. fully extend; namely, when it in terferes with the revealed will of God. When the parent issues a command, that clearly militates against this sacred rule, then and then only, can his child plead exemption from the duty of obedience; for whoso loveth father or mother more than me, is not worthy of me. Let the son carefully remember this most important difference; and while he resolves, through Divine grace, to render to his Heavenly Father that supreme obedience which is due to Him, let him consult the wishes of his parent with solicitude and affection, and scrupulously avoid every unnecessary deviation from them. We may suppose, for example, that an irreligious parent may propose to his son some undertaking which may offend his spiritual taste, and cross his inclinations; or which may break in upon his hour of study and meditation. In this case, let the son conscientiously considerIs this proposal contrary to the will of God? If it be not, the son is bound, no less by policy than duty, to comply with it. By such an accommodation, we know not what good impression the parent may receive of the kindness and discretion of his son; or how instrumental this may prove to the conversion of his soul. But where the distinction now pointed at is overlooked by religious persons; and where they contend with their parents as earnestly for points that are not essential as for points that are, they cannot fail to do a great injury to the cause of religion. 3. Consistency of conduct is of the utmost importance in the case I am considering.-Whatever be the meekness of the son in bearing reproof and provocation, or his wisdom in conciliating prejudice, consistency of conduct will be, after all, the chief instrument in promoting the everlasting welfare of his parents. Without this proof of their genuineness, his professions will be regarded as a mere pretence, and his zeal at least as enthusiasm; and it may be expected that the discovery of inconsistency in the son's conduct will tend to destroy all that respect for his religious views which may have been impressed on the parent's mind. When he sees that the conduct and the profession do not harmonize; when the world is loudly condemned, yet eagerly pursued; when the talk is of heaven, but the heart on earth; and especially when the son's deportment does not exhibit the lovely features of kindness, gentleness, and the cheerful surrender of selfish inclinations, the parent will too quickly turn such inconsistency into a conclusive argument against all religious profession. He will scarcely be prevailed upon to drink at a fountain which, to all appearance, yields such bitter waters. And here we may remark, what an afflicting recollection must it be to a son, that his own unhappy departure from the spirit of religion may have raised an obstacle to the salvation of his parent, by shutting his heart against the word of Christ. But, on the other hand, when a change of profession is attended with a change of conduct; when the actions speak yet more powerfully than the tongue, that a man is born of God; when the son thus exercises what Archbishop Leighton so fitly terms "THE RHETORIC OF A HOLY LIFE," we had almost said, who shall be able to withstand it? Let him, therefore, first discover his religion to his unenlightened parent by a marked attention to his wishes: by a sacrifice of his opinions on unimportant points, and by a meek and modest maintenance of them on such points as are important; and by a wakeful solicitude for the happiness of him to whom he owes so much. Let him afford this evidence of the transforming influence of piety; and he may constrain his parent to exclaim," Almost thou persuadest me to be a Christian!" And, if his religious son should have been "heady, high-minded," "disobedient to parents," before his more serious profession; and if, subsequent to this, he should far surpass the other members of his family in every opposite and amiable quality, the parent will naturally compare the present and the past behaviour of his son: he will contrast his conduct with that of his less dutiful children; and his beart may thus be opened to the reception of the truth as it is in Jesus. Nor is it of slight importance that the religious son manifest that serenity and composure, that peace and even joy which marked the first followers of Jesus Christ, and which are among the invaluable fruits wrought in us by the Holy Spirit. Both inward peace and outward cheerfulness ought, on every account, to be cultivated with the utmost diligence and with persevering prayer. For what is the common construction put on a gloomy countenance and depressed spirits in the religious? It is, that religion has darkened the one, and weighed down the other. An opposite appearance may produce an opposite conclusion; and the serenity and cheerfulness of the son may have the effect of attracting the parent into the path of pleasantness and peaceAllure to brighter worlds, and lead the way. |