a charge so foreign to my sentiments; for, if my heart does not deceive me, I think I can say I am filled with astonishment, that at instrument so feeble and unworthy should be employed in so great and good a work. I have already sent you the account of the formation of the School at St. Florance; and am happy to tell you they go on well. The present number of Children is Sixty-four; and the Teachers are steady and attentive. By the kind assistance of friends, they have been pretty well supplied with books. It think I mentioned to you that, when I was with them, the number of church-members was nine: they are now increased to between twenty and thirty. About six months since they had a young man ordained over them as their pastor; to whom they allow the sum of 51. per ann. a sufficient proof that it is not in their power to buy books for the use of the children. In January 1804, I received a letter from Mr. J. Davis, of: Bethlehem, saying, he had opened a school among his own people, having procured books at his own expence: that there were 120 children catechized by from seven to ten teachers, as circumstances permitted; and he also adds, “We have the pleasure of seeing many old people very anxious to be taught in things connected with their everlasting salvation, who have altogether been ignorant of them till of late!" I am told this school also continues in a flourishing state. they are supplied with books, I have not lately heard: I know, at first, they obtained help from the Sunday-School Society in London, who generously gave them 100 English and fifty Welch Spelling-Books, and twenty English and ten Welch Testa ments. How How wonderfully does a little leaven leaven the whole lump! The March following I had another application, on behalf of a school opened at Templeton, near Narboth; I think about eight or ten miles from Tenby. The success attending the school at St. Florance encouraged them to make the attempt; and they have reason to be thankful that their labours are not in vain. It is a populous village; and their present number of children is 180: they have occasionally collected a few shillings among themselves, for the purchase of books; and one circumstance has recently occurred that, I doubt not, will give you pleasure Three young men have employed a friend to procure them a Bible a-piece, with marginal references, that they may have it in their power to compare Scripture with Scripture, and thereby obtain more Bible-knowledge. There is a great enquiry in that neighbourhood for the word of God; and I humbly hope, that time is not far distant when the de sires of these poor souls, who are hungering for the bread of life, will be abundantly satisfied!" Thus, my dear Sir, I have given you the account of my excursion into Wales, with no other view than a hope that it may stir up others to try what they can do towards promoting the knowledge of a crucified Saviour, The number of hearers in each of these villages is increased, in consequence of the attention that is paid to the children. You may naturally suppose, it would afford me much pleasure to renew my visit into Pembrokeshire; but, at present, it is impracticable :should a door in providence be opened for me to take another tour, I shall, probably, have it in my power, as, an eye and ear-witness, to say, " What has God wrought!" Praying that a blessing from on high may rest upon this and every similar institution, I again subscribe myself yours, in Christian bonds,. A FRIEND TO YOUTH. P. S. Permit me to remark, that it was not till within the last two years that any of these poor people ever saw a Religious Tract the eagerness with which they were at first received, will never be forgotten by the friend who distributed them. : CONVERSION OF A PAPIST, BY READING THE BIBLE. As a clergyman, in the south of Ireland, was walking one evening in the month of August, 1803, to a village where he had some people assembled for lecture, he met a labouring man, who seemed as if he wished to speak to him. Having asked him, if he wanted any thing, the man, with some confusion, said, He heard that he gave away Bibles; and that if he would be so good as to give him one, he would be obliged to him for ever. The clergyman told him, that if he waited until the lecture was over, he would give him one. The man walked about until he saw the clergyman returning; and followed him up to his house. In the way, the clergyman dropped a few words to him concerning the truths he should look for in the Bible, desiring him to read it, with prayer to God to enlighten him. The man seemed very ignorant; but took the Bible very joyfully, and went away with many thanks. As he lived some miles from the clergyman, he never had an opportunity of seeing him until about the next Easter; but once he met him on the road, and spoke a few words to him; to which the man scarce answered a word but blessing and thanks, with some confusion. However, after Easter, the man came to him; and told him he wished to becoine a Protestant. The clergyman then entered into a long conversation with him, on the views he had of religion; and was filed with much praise to find, that he had got the clearest views of the corruption of the heart of man, and his condemnation, and at the same time of the fulness and sufficiency of the Saviour, of his love and willingness to save, of the deep abomination of applying to any other refuge, or calling on any other mediator. He several times expressed his deep repentance that he had so long called on other mediators, felt that it was the worst working of unbelief, and praised God much who brought him to see that he had such a Saviour. The clergyman then gave him some Tracts; and he went away very happy. In a few days after, he met him, and again entered into conversation with him: he told him, that when he was brought to see the abomination of Popery, he wished to have an excuse to break off with the priest so he went to him at Easter Confession; and after he had confessed, as the priest was about to give him absolution, he stopped him to tell him he had only a certain sum of money, which was not above half what the priest claimed as his due. The priest asked him, Why he did not bring it all? The man said he had a large family, and nothing to support them but his daily labour; and that he could not afford more. The priest expressed some anger. The man said, that he ought rather to give him some charity, knowing his large family, than expect any thing from him. The priest became more angry; and bid him go away directly, and bring his whole due, or he would not give him absolution. The man expostulated for a while; but the priest would not listen. Then the man got off his knees, and said, that since the grace he had was not to be got without money, he must needs go and seek grace where it was to be got" without money and without price;" and he blessed God, that he knew One who would give him grace, mercy, and pardon freely; and that he would apply to him who" in nowise would cast him out." He likewise told the clergyman, that he had a great cross with his wife, who was a bigotted Papist: that when he was at his prayers, she used to come and drag him off his knees, and abuse him sadly: that he was obliged to hide his Bible; and the only place he could read it was in the fields, or in some place where his wife could not find him out. It pleased God afterwards to take her away; for she died in child birth, and has left him five young children, whom he intends to rear in the Protestant faith; and rejoices now exceedingly that he can do it without any interruption. The man seems daily growing in grace, and in the joy and peace of believing. He suffers much persecution in the country, and particularly among his relations; but none of these things move him he often speaks to those around him to turn from their vanities to the living God, tells them of the mercy of Christ, and is likely to be an instrument of some good in the country. THE ELDER BROTHER, IN THE PARABLE OF THE PRODIGAL. Luke xv. 25, &cx ONE of your Correspondents wishes for an explanation of these verses: there is no difficulty in them. By the Prodigal's Elder Brother, our Lord intends the Jews, particularly the Pharisees, who were highly offended and enraged when they heard of God's shewing mercy to the Gentiles. They could not bear the thought of the despised Heathen being put on a level with themselves, much less being preferred before them t. The Elder Brother also represents all Pharisaical Moralists, who are greatly offended at the doctrines of God's free and Sovereign grace to the vilest and unworthiest of sinners; and who, through their pride and envy, reject Christ and the gos-pel, to their own perdition. That this is the scope of the parable is plain, from the beginning of Luke xv; for the Lord delivered this parable and two others to vindicate his conduct, when the Pharisees said, "This man receiveth sinners, and eateth with them." + See Acts xiii. 45, and xxii. 21-23. B. EXPLANATION OF 1 COR. VIII. 11, IN ANSWER TO THE REQUEST OF A CORRESPONDENT, MIRIUM will be much obliged to any of her Evangelical Friends for their Thoughts on 1 Cor. viii. 11," And through thy know ledge shall the weak brother perish, for whom Christ died?" In the passage from whence the above text is taken, St. Paul is considering the case of a Christian's eating part of an animal which had been offered by a Heathen to an idol; particularly, sitting down to partake of it in a Heathen temple. It was customary among Pagan idolaters to offer sheep, oxen, and other animals to their fancied deities. Part of these was consumed on the altars; part was divided among the priests; and the offerers, with their friends, feasted on them in their own houses, or in the idol temple; and what was not so disposed of was sold in the market. Now it appears from ver. 4 and 10, that some of the Corin * Ver 9: thians, who professed Christianity, made no scruple of eating such meat; for they argued thus: "An idol is nothing in the world;" and, consequently, the flesh offered to it is neither the better nor the worse. We can, therefore, sit down in the Pagan temple, and eat of the sacrifice, without paying any religious honours to the idol. But this compliance was dangerous; for some professors had not this knowledge. Sone weaker Christians, who took this liberty, did eat of the things in question, "with conscience of the idol" that is, with consciousness of some religious regard to the idol, intending a degree of homage to it; and thus their conscience," being too weak to withstand a temptation to what, in their circumstances, is really evil," is defiled," and brought under a terrifying load of guilt. This practice, therefore, was reprehensible; for it emboldened such weak persons to venture to the idol temple, and border at least on superstitious regard to an idol. The apostle, therefore, expostulates with this venturesome professor, on the danger of his conduct as to others: Through thy knowledge shall thy weak brother perish, for whom Christ died?" The apprehended difficulty is, Can a soul perish, for whom Christ died? I answer, That, strictly speaking, he cannot; for Christ, speaking of his sheep, for whom he died, says, " They shall not perish; but have everlasting life." But I take his meaning to be this: "Do not, by the use of your liberty, tempt your weaker brother to sin; and to contract such guilt as, in the nature of things, tends to his final perdition." It is not affirmed, nor necessarily implied, that any person for whom Christ died shall perish. The caution is, not to tempt a brother to a sinful action. We ought, in a judgment of charity, to conclude, that he who professes the faith, is one of those for whom Christ died; but we cannot be sure of it. The hopeful professor may be tempted to sin, continue in it, apostatize, and perish. His persisting in sin gives us reason to conclude he was not one of the redeemed; and nothing but the faith that is connected with a holy life can prove that we are of that number. -- Some judicious persons think, we are not to understand by the perishing of a soul here, eternal perdition, but the loss of his peace and comfort; as, probably, that parallel text ought to be understood: "But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat for whom Christ died §;" that is, Destroy not his peace and comfort, by staggering his faith and wounding his conscience; or, as it is in verse 20 and 21, do nothing "whereby thy brother stumbleth, or is offended, or is made weak; but § Rom. xiv. 15. + Ver. 7. John x. |