former wife; all of whom she brought up. Her husband kept a public-house; but, owing to his imprudence and extravagance, soon after his marriage his creditors were called together, his goods were sold, and himself and his poor wife were obliged to retire first to a tolerably decent habitation, but finally to a small cottage consisting of only one room, which contained their bed and every article of furniture which they possessed. Here they continued for the last eighteen years. It was while residing in this cottage that I first became acquainted with her; and (as far as human knowledge can penetrate) never did a more humble, sincere, and irreproachable Christian sojourn in this "vale of tears." A vale of tears truly it was to her, for trouble and sorrow seemed in a peculiar manner to have been her lot through life. "Yet," she said, "blessed be His holy name, God has not left me to journey alone through my most trying and perilous paths. I have had his word, which has been a lantern unto my feet, and a guide unto my ways. It has directed me hitherto through life, and I trust it will conduct me to eternal glory. And, oh! when, through the merits of my Saviour and the mercy of my God, I get to that celestial country, and mine eyes shall see the King in his beauty-then how little will it signify however rough and difficult my past life may have been! In the fulness of joy, I shall soon lose all remembrance of my earthly trials: they shall vanish from myrecollection as 'early dew, or as the morning rain.' Or if they are permitted to continue in my recollection, they will only serve to increase my joys, in remembering the trials and difficulties which I have escaped." Upon my remarking to her how peculiarly happy it was to have a contented mind: "Yes," she replied, "well did Solomon remark that a contented mind is a continual feast'- even in the present comfort it affords! Observe how miserable a person is who suffers himself to be a prey to discontent! 'The sorrow of the world worketh death.' And indeed, did we but thus consider and practise all the duties of Christianity. we should soon find in our own experience, that God hath done all things well, and that, in commanding us a duty, he has consulted our temporal and eternal happiness. Suppose, for instance, I were to murmur at his dispensations, still that would not remove but only increase my troubles: whereas, by striving to bear them patiently, I not only experience less personal inconvenience, but I may expect sooner to be released from them: and I have no doubt that, at some future time, I shall be fully convinced that it was good for me that I was afflicted; for God does not willingly-unless he has some merciful purpose to serve-afflict, nor grieve the children of men: but whom the Lord loveth he correcteth, and scourgeth every son whom he receiveth." Her industry and frugality were remarkable, and indeed these two Christian graces generally accompany each other. Her husband usually earned from one shilling to eighteen pence per day: and out of this trifling sum house-rent was to be discharged, and the various necessaries of life procured; for though she was between 80 and 90 years of age, and her husband between 70 and 80, the parish officers refused even to pay their rent; and all the public assistance they procured was the gift of a few coals at Christmas. As long as it was in her power she earned a little by spinning; and when her hands and feet refused to perform this to her laborious office, she still employed some hours of every day in knitting and in mending her own and her husband's apparel; urging that a patched garment was preferable to rags. Her house was always remarkably clean : for "cleanliness," she said, "is akin to godliness." By the kindness of a few friends, to whom she professed herself highly grateful, she was occasionally supplied with fragments of food, and articles of apparel, which she always put to the best use; and which, with her management, contributed very materially to her own and her husband's comfort. And here, may I be permitted to suggest to the rich, and comparatively affluent, the pressing duty which devolves upon them of taking care that there be as little waste as possible in their establishments. I know, from personal observation, that in many houses, owing to the carelessness of servants, as much as would be nearly sufficient for the maintenance of a family is daily thrown away. Much has been urged upon this subject; and happy would it be for the industrious poor if their affluent neighbours did but rightly consider the imperative duty of preventing waste or needless expenditure. In Lydia's case, I have frequently been surprised to see the excellent meal which has been provided from what I should have supposed had been entirely useless. Except in going to church and occasionally taking a short walk, Lydia seldom quitted her cottage. Upon my asking the reason why she did not some times visit her neighbours, she made me the following reply: "For the last several years, I have lived almost out of the world; for if, as you advise me, I go into the houses of any of my neighbours, I cannot hear or see any thingprofitable for edification.' There is so much idle conversation, and back-biting, and tale-bearing, that it grieves me to be present at it. And the neglect shewn to the education of children gives me much uneasiness: so that I think I am better at home." These remarks were not, however, uttered in a censorious spirit, or with a pharisaic estimation of herself and disparagement of others; for though she was most scrupulous in fulfilling the outward duties of Christianity, she was far from thinking that she could merit the favour of God or the rewards of Heaven, by any of her own works. "I am only," she would say, "an unprofitable servant: from the Gospel plan, all boasting is excluded; and ill would it become a weak, sinful mortal, Ilke myself, to harbour spiritual pride. 'Not of works, lest any man should boast. By grace are ye saved through faith."" Impressed with a deep conviction of the truth of our Saviour's declaration, "Without me ye can do nothing," frequently and earnestly did she supplicate the assistance of His Spirit to give her light and understanding in all things." And indeed, as before observed, her views of religion were extremely clear and correct. To Christ she looked up as the author of her salvation: she acknowledged him in his mediatorial offices, as her Prophet, Priest, and King; her exemplar, her guide, her intercessor; and she found him "precious" to her soul. We frequently observe, in reading the lives of eminent departed saints, an alternation of feelings in religion: and we find them expressing a complaint that they have been left for days and weeks to walk in mental darkness, without the light of the Divine countenance. But Lydia W. was peculiarly favoured. Her sun seemed to shine with a clear, a regular, and a lucid radiance: she had fixed her hope on an immoveable foundation; it was founded on a rock," and that rock was Christ." Six years before her death a disease, similar in its nature to a cancer, appeared in the inside of her mouth, which, besides causing her almost constant pain, prevented her taking any substantial aliment. Still, under these distressing circumstances, she maintained her contented disposition. Never do I remember hearing a murmur escape her lips: "It is the Lord," she would say: "let him do what seemeth him good." As long as it was in her power she attended the public services of the church, and partook monthly of the memorials of the dying love of her Redeemer: but when, through increasing weakness and rheumatic affection, the exertion of walking was too great for her, still in heart she accompanied the worshippers to the temple of the Lord, and employed her time in reading the Bible and offering up her fervent prayers in her little cottage. Almost to the last she was favoured with the use of her eyes, and employed much of her time in reading that best of books, as she often termed it, the Bible. She possessed strong natural powers, and a remarkably retentive memory, which particularly characterised her exact quotations from the sacred volume. And indeed it was "her study by day," and her theme of meditation in the nightwatches. By persevering in this practice, and the Holy Spirit having been pleased to "open her heart," as he did that of her illustrious namesake (Acts xvi. 14), to receive the ingrafted word, she became mighty, in the Scriptures, which, by practical experience, she found able to make her wise unto salvation, through faith in Christ Jesus. During the illness which terminated in her death, and which was a gradual .decay of nature, she maintained a sweet and heavenly composure. To her, to "live was Christ, and to die was gain." Death had truly lost his sting; for she looked upon him but as a messenger sent to convey her to an eternal home. The superintending care of the providence of God afforded her strong consolation. "My trust is in God," she would say, " and he has never disappointed me. Through a long and an arduous life, he has been with me. I have been in great straits, but never have been entirely deserted. My bread has been given me, and my water has been sure. And I know that he will support me to the end; nor will he desert me in the valley of the shadow of death. He will lay underneath me his everlasting arms, and over me shall be extended the banners of his love and finally, he will bring me to his kingdom of glory." If any thing may be said to have given her uneasiness, it was a feeling of anxiety for her husband, who, she feared, must eventually go to the poor-house: yet even this care she was enabled to cast upon God, who she knew was able, and she had no doubt would provide for him. Thus animated by celestial principles, and enjoying a hope full of immortality, she was comforted upon the bed of lan- couch, and to witness her behaviour dur- Let my readers remember that they also, whether rich or poor, have an interest to secure that a weighty obligation devolves upon them--that the scenes I have been describing are such as will one day overtake them. Let the picture I have endeavoured faithfully to exhibit excite other feelings than those of mere respect. Let them imitate the example held up to their view. Let them in their several stations copy the pattern set before them in the character of my humble friend, and "so follow her, even as she followed Christ." ECCLESIASTICAL PREFERMENTS. Rev. E. Rice, Dean of Gloucester Cathedral. Rev. C. Benson, Preb. of Worcester Cathedral. Rev. T. Davidson, Preb. of Worcester Cathedral. Rev. C. T. Collins, Timsbury R. co. Somer. Rev. R. Huyshe, East Coker V. co. Devon. Rev. F. C. Massingberd, South Ormsby with Kettlesby, Driby, R. and Calceby V. annexed, co. Lincoln. Rev. Mayson, Orton R. co. Cumber. Rev. W. Scarborough, Market Harborough Perp. Cur. co. Leicester. Rev. W. Sweete, Lenham V. co. Kent. Rev. Dr. Williams, Bradford Abbas V. with Clifton Maybank R. co. Dorset. Rev. R. Pole, Sheviock R. co. Devon. Rev. D. Bull, to the Archd. of Cornwall. Rev. W. H. Dixon, Prebend. of York Cathedral. Rev. Arnold, Wakerly V. co. North. Rev. H. Atley, Timwell R. Rutland. Rev. H. Butterfield, Brockdish R. Norfolk. ANSWERS TO CORRESPONDENTS. J. M. W.; M.; H. Matthews; E. P. S.; H. C. ; J. O. Z.; J. B.; M. C. S.; B. R.; THEOGNIS; S. B.; and B. B., are under consideration. We have received various Anti-slavery Petitions, and Proceedings of Anti-slavery Societies, which our limits forbid us to insert. Our Correspondents will not hence infer, that we are either lukewarm in the cause, or indifferent to their communications. Much Literary Intelligence arrived too late for insertion this short month. We think it right to state, in reply to one of our Correspondents, that we do not undertake to vouch for the merits of every application for charity, inserted among the advertisements on our cover. Benevolent individuals who feel inclined to relieve the applicants, will of course make the necessary preliminary inquiries for themselves. We shall be glad to see the promised reply to Presbyter's query. Mr. Faber's reply to the Strictures of S. on his paper on the right use of the Fathers, did not reach us till another communication on the same subject had been printed off in the present Number, when it was too late to insert it; but it shall appear next month. HAVING considered some par- stances which depend wholly upon ticulars, connected with matters of revelation, which are within the competency of reason to discuss, we are next to turn our attention to others as clearly beyond the limits of that competency. We have seen, then, that reason has an undoubted right in matters of revelation, as in every thing else, to ask for proofs sufficient in their kind for the confirmation of what is asserted. The chief point which appears to be clearly beyond the jurisdiction of reason, is making itself the measure of subjects which can be known ONLY by Divine inspiration. All allow that, on secular topics, reason is our proper guide; and few deny that, in the matter of a professed revelation, reason may fairly demand what are its credentials: but it is disputed whether reason has or has not a right to bring the alleged disclosures of revelation to its own bar, and to decide respecting them upon merely natural principles. That no such right exists will, it is thought, clearly appear from the following considerations. Human reason must allow that there may be subjects with which it is wholly unacquainted, and which may perchance be above its comprehension. It must be remembered, that whatever is discovered by the mind of man, unassisted by revelation, is derived wholly from sensation and reflection; but there may be subjects on which neither CHRIST. OBSERV. No. 291. the will of God, and of which human reason can obtain no natural notices. There may be reasons above reason; reasons which are not appreciated, only because they are either not known or not understood. Reason cannot tell why the existence of natural or moral evil should be permitted by an all-wise and infinitely gracious Being; yet, that they are thus permitted is evident; and reason surely will not hence infer that such a Being cannot exist; but rather that its own powers are incompetent to discover the solution of a difficulty arising from the apparently contending attributes of the Divine nature. It is as unreasonable as it is unscriptural to "limit the Holy One of Israel." Suppose it asserted, that the wicked "shall go into everlasting punishment;" can reason undertake to say that the doctrine is incredible? Do we know so much of the character of the Divine Being as to be able, without doubt, to ascertain what he will or will not perform? How often. even in human affairs, do we hear it maintained to be quite absurd to think that such or such an individual will pursue some particular line of conduct, which it afterwards proves he does pursue, and which he is found to have acted wisely in pursuing. His conduct would, indeed, perhaps have been as absurd as was alleged, had he known no circumstances but those with which the S objector was acquainted; but his deeper intimacy with the facts of the case, converted apparent absurdity into true wisdom. The argument applies with infinitely greater force to the conduct of the Almighty; for man cannot comprehend the ways of God, and has no prerogative to ask, "What doest thou?" The Scriptures themselves make use of this very analogy drawn from human affairs, to shew the limits of reason. "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man but the Spirit of God." The authenticity of a revelation being once admitted, implicit faith becomes reason; and the truest reason is implicit faith. Adopting the system as a whole, no argument can with reason be heard against any of its component parts. The testimony of God is sufficient: it is demonstration infallible. Should it relate to subjects far above our understanding, or even declare truths contrary to our ordinary suppositions, we cannot for a moment reasonably doubt respecting them. No argument of probability or improbability can have any place here. " Thus saith the Lord," is an answer to every cavil. We must either absolutely reject the revelation, or receive it as we find it. To acknowledge its authenticity, yet to deny or modify its statements, is immeasurably absurd. In considering, then, a doctrine of revelation, we are not to ask, Is it consentaneous to my natural ideas? or can I bring proofs of it independently of the declaration of God? It should be deeply infixed in the mind of every Christian, that on sacred subjects reason can superadd nothing to the disclosures of revelation: it may illustrate, it may shew arguments for, it may apply, those disclosures; but it can make no addition to the record itself. It is not necessary for us even to be able to fortify the contents of a Divine revelation by extraneous arguments. Had Bishop Butler, Still, it must be remembered that true faith is never really opposed to reason. It may indeed, and often does, rise far beyond it; and it may put the believer to the salutary trial of crediting much that he cannot understand, rather than oppose evidence which cannot be confuted. But there is nothing in this contrary to sound reason: it is in truth one of the most useful dictates of that faculty, that what is duly proved must be admitted, whatever may be the degree of its comprehensibility, or even should it appear wholly incomprehensible. Even the strictest sciences admit this principle. What can appear more incomprehensible than that an atom of matter is infinitely divisible; or that two lines may approach towards each other to all eternity, without a possibility of ever coinciding? But does any mathematician, after he has demonstrated these points, urge their incomprehensibility as an argument against their truth? We may go farther; for, so far from faith opposing right reason, it |