let not this desire to please ever take the place of those noble principles that you first embraced, and which are the foundation of all excellence. Remember, that these pleasing manners are of great, though not of first importance; they are recommended as giving a high and necessary polish to the character; but in cases where they would come in contact with our sincerity, we must not hesitate an instant in giving preference to the latter.

It is not solely because society stamp a value upon our manners, that we, therefore, are to make them pleasing; if we attend to the laws by which the mind is governed, we shall find them productive of the best effects upon the human cha racter; that they create pleasing sensations; that they bind man and man together, and prevent that improper familiarity, which, when indulged in, weakens the strongest ties of social life, and destroys the necessary respect which one human being Owes to another.

We are most of us surrounded by those that are called our inferiors, equals, and superiors. To conduct ourselves with propriety to these different classes, calls for a varied line of conduct; and to the second, which on the first blush appears the easiest, though I am well satisfied, is by far the most difficult; as with them we are more apt to be off our guard, and exercise a kind of roughness totally incompatible with good breeding; this should be closely watched by the man that is determined to improve with our equals a greater degree of familiarity naturally takes place. Be it our aim to conduct ourselves with dignity, uprightness, and, above all, consistency, in every action, never forgetting what is due to our own character; for if we do, depend upon it they will forget it also.

To our superiors we are liable to be timid and servile, than which nothing can be more degrading-man is man in all situations of life, and never ought to overlook the natural independence that belongs to him. Different stages in society are doubtlessly caused for the best and wisest of purposes, and seldom are the result of merit in those that move in the highest spheres.

To your inferiors be kind and obliging; and if they should be worthy men, endeavour not to let them feel their inferiority in your presence. Mark in the conduct of your superiors what is pleasing to yourself, and depend upon it, similar behaviour on your part to those below you, will be productive of similar effects, always bearing in your recollection, that mind, and mind only is the true standard of the man.

I am aware of the difficulties attending the regulation of a conduct like what I have attempted to describe; but the

virtuously disposed man will master such obstacles, and not let them overcome him. The actions here set forth are far removed from impossible perfection; for I can proudly say, that I know those who have greatly exceeded them. The writer of these remarks is warranted in declaring, that every thing recommended in these papers, and much more, can be accomplished with the right disposition of mind, and an exercise of that most important practice-self examination-in which all the actions of the day, and every motive that influences the conduct, is caused to pass before the mind in severe but impartial review.

And now, my young friends, I shall take my leave of you for this month, hoping to meet you in the next with some ob servations upon dress, economy, employment of time, &c.; still reminding you, that as Christianity calls for the performance of every duty, and politeness and a proper deportment being incumbent upon man in the social state, let the world see, in all your actions, that the true Christian and real gentleman are not separate characters. London, Oct. 17, 1812.

SACETO,

ON THE WASHING OF FEET.

To the Editor of the Freethinking Christians' Magazine.

SIR,

TALENT ALENT naturally excites respect-when the pen is guided by a strong mind, and directed by a solid judgment, we are filled with admiration at its bold and striking productions -the pages which take a clear view, and exhibit a just conception of things-the argument which strikes with conviction, and overpowers with evidence-the thoughts that breathe, and sentiments that burn, inspire every reader who can distinguish between the feculency of ignorance and divine illumination of truth.

These observations are occasioned by the perusal of the communication in your last on the subject of feet-washing. The writer J. D. evidently evinces an intellect of no ordinary stamp; and in selecting your Magazine as the channel of conveying his thoughts to the world on so important a subject, his choice is equally happy. It is to be hoped, Sir, that the talent of J. D. has not been buried in a napkin, and his light hid under a bushel till it has shone forth in your publication. I would fain persuade myself that the intelligent Christians who are scattered about that pleasant part of Kent from which his letters

are addressed, are capable of estimating his abilities, and that listening assemblies have hung upon his lips.*

I am disposed, Mr. Editor, to treat the remarks of your correspondent with the attention and respect they deserve-I know there are some who would attempt to oppugn the force of his reasoning, by telling us that the example which Jesus set, and the recommendation he gave to his disciples as to washing each others' feet, but did not confine itself merely to the act, was intended to induce a principle of humility and love among them; inasmuch as it was generally the office of servants and slaves to wash the feet of their masters and superiors. Thus Abigail exclaimed to the servants of David, Behold, let thine handmaid be a servant to wash the feet of the servants of my Lord (1 Sam. xxv. 41). The custom itself being salutary and refreshing after a journey, as the Orientals walked with their legs bare, and their feet only protected by sandals. For references to this practice, see the case of Abraham with the three messengers, and Joseph's brethren on coming into Egypt.

I say, Mr. Editor, there are some who would argue that this was merely the custom of the East, and as an act of kindness and friendship Jesus made use of it to recommend more forcibly the disposition which ought to animate his disciples; but that when circumstances and customs are altered, it would be as absurd to practise it as it would be in the present day for Christians to follow the apostolic advice, when he recommended the church to “salute one another with a holy kiss ;" and that we best conform to the commands of Jesus and Paul by exhibiting love and condescension to each other-the express act being no more a religious ceremony than a shake of the hand, or assisting a friend off with his great coat, when his is wet through. And when J. D. pertinently asks "whether cleanliness and refreshment be not as necessary to Christians now as in the time of Jesus," it might be admitted; and that may be a reason why some folks have adopted the practice of washing their hands and faces as well as their feet.. But such reasoning as this would not satisfy the mind of J. D.-a mind which seems evidently habituated to weigh all the nice bearings and minute relations of the Christian duties, and to run the whole of truth from twig to twig with indefatigable industry.

It is not my intention, Mr. Editor, to become a party in this momentous and critical discussion; but as I am a scrupu

The note which J. D. has affixed at the foot of page 431, requesting good authority to prove that the eastern practice of washing each other's feet did not originate with Jesus, evidently evirces the scriptural knowledge and biblical research of the writer, and shows how eminently qualified he is to be a teacher of men.

lous sort of man, making it a maxim neither implicity to receive, nor hastily to reject, any command which assumes to come from Jesus, I take the liberty of respectfully submitting a few questions to your correspondent, by way of enquiry:

J.D. considers that this feet-washing practice" was thought necessary by the apostle Paul to form a complete Christian character." Now supposing a person has the misfortune to lose his arms and legs, can this bust of a man (as Smollett calls it) be in the estimation of J. D. "a complete Christian character," seeing he has neither feet to be washed, nor hands to wash the feet of others?

Again, I happen to be a little delicate, and would sooner walk to Cranbrook barefooted than undertake to wash the feet of many a pious brother. Would the omission of this in some certain instances subject one to perish everlastingly?

Thirdly, I have long been in the habit of wearing pantaloons and boots, which would render it highly inconvenient to have my feet washed any where, but privately in my chamber. Query. Must I wear breeches in order to arrive at Christian perfection?

Lastly, (though it is not very pleasant to confess the infirmities of the flesh) supposing my feet to be so very tender and so troubled with corns as to render it highly painful for me to think of having them washed by the horny fist of every Christian brother-how far do I fall short in this case of the perfect man, seeing the spirit is willing but the flesh is weak?

In the course of J. D.'s New Testament studies, has he given much attention to the 7th verse of the 12th chapter of the second epistle to the Corinthians? might not Paul's "thorn in the flesh" have been a corn in his foot?-The trimming and cutting which it would require, might have induced him to abstain from having his feet washed in the Christian assembly. On this ground he might denominate it with peculiar force "the messenger of Satan to buffet him; that is, the adversary, inasmuch as it was adverse to his attaining that perfection of character to which he aspired; and this affords a presumptive proof that Dr. Buchan is mistaken in attributing corns to the wearing of tight shoes, for shoes were not invented till after the Apostolic age.

I have read several ingenious and learned conjectures on this passage, but no critic, in my recollection, has thrown out any such idea as this which I have advanced.

If, Mr. Editor, your correspondent should be disposed to follow up this thought, I shall be as gratified by any fresh

light he may throw on the subject as I have been by the perusal of his last communication.

Your's, &c.

A HUMBLE ENQUIRER AFTER TRUTH.

N. B. It is a curious coincidence-but just as I had finished this letter, a nice pail of warm suds was brought into my room, and when the house was hushed in slumber, by the side of a snug fire, I commenced the operation of washing my feet. I am completely the creature of habit, and my train of reflections may easily be conceived as breaking out in some such soliloquy as this--" Alas, poor feet! and would J. D. rob me of the office of washing thee ?--it must not be!--except indeed to save our souls!!!

ON RELIGION.

To the Editor of the Freethinking Christians' Magazine.

SIR,

USED to be a constant attendant on the Meetings of the Freethinking Christians. I have often declared that I thought them the most rational of all societies that I knew of; and believing the moral form of their church to be the most perfect in use, I would gladly become a member of a society so constituted, could I accord with the religious sentiments which are yet required to be held by the members to form their bond of connection.

you,

I now offer in the form of extracts from a correspon dence which I have lately had occasion to enter into with a friend, those sentiments which have a preferable hold on my mind. You will say that your's are not only more true in fact, but more powerful as motives; but this is a question distinct from the other. My opinion is, "that motives, founded on the real objects of our present life, are far more powerful than the hopes or fears of an hereafter. / But I do conceive, that these motives would more justly be deemed matters of directly religious concern, than those which are founded on the pictures of a future world-on the fanciful analogies of men, still further obscured by their own arbitrary and various signs of expression; that the actual circumstances of life are more truly a medium of communication between God and the mind of man, and the only means, wisely and rightly considered and used, of all the happiness of which human nature is capable.

With these convictions impressed on my understanding by an ever living language-by the prototype of all verbal language the palpable, ever fresh, and ever legible revelation of reality-I can conceive no motives more strong than those of which I am possessed, for the study and practice of those virtues which any thing called religion may purpose. You may talk of another purpose of religion-the glory of God; but if,

VOL. II.

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