CONCLUSION.

"Ille terrarum mibi præter omnesAngulus ridet."

My friends Mr. and Mrs. Stevens continue as formerly in the enjoyment of good health and spirits, and though advanced in years, are still active in promoting the religious and moral improvement of the villagers in their neighbourhood. Mr. and Mrs. Lewellin have now a young family growing up about them; and Rockhill is quite the admiration of the country round for the great improvements effected on it by Mr. Lewellin, who, by diligent perseverance, and the valuable services of his bailiff, Harry Pickford, has become quite a scientific farmer. Mr. and Mrs. Ryder are very happy, with two sweet children, a boy and a girl, and a constant interchange of visits is kept up with Rockhill and Fairmount. Miss Ryder still lives with them; but it is doubtful whether this will be the case much longer, at least it is currently reported in the village that Mr. Hartley, the Rector of Aston, is shortly to lead her to the altar, a statement which receives some corroboration, from the circumstance that the Rector has lately been getting his house repaired and newly furnished. Mrs. Roscoe, shortly after her husband's death, took up her abode with her daughter and son-in-law, where she receivesevery attention and kindness, and looks tranquilly forward to joining her beloved husband in a better world.

My old friend Farmer Pickford, after being confined for nearly twelve months, gradually regained his health and his physical energy, and is now become a hale old man, and has every prospect of attaining a patriarchal age. A few months since I received from him a basket of game, with the following characteristic note:—

"Reverend Sir,—As you have left off honouring my wife's cookery, she and I have been thinking that you would like to taste a bit of our game in your own house. I shot the hares, and Harry killed the partridges and the snipes. They are quite fresh—all killed yesterday. We hope they will come safe. I am happy to say that all's well at the homestead. We get a good sarmunt now and tan, in the kitchen. I hope we shall all meet in heaven, and no mistake.—Yours devoutly,John and Martha Pickford."

John and Martha Pickford."

His son George is now captain of a vessel, and Sam is his mate. People say that Harry is to be married soon to a daughter of Farmer Goddard; and if so, it is believed that he will leave his situation at Rockhill, and occupy the adjoining farm, which will become vacant at Michaelmas.

TThe Author has now brought his labours to a close; and having thus finally disposed of the various characters in his story, it may justly be presumed that nothing more remains to be done but simply to thank his readers for their courteous attention to his narrative, and bid them a hearty and respectful farewell. But, perhaps, before doing so, he may be permitted to cast a retrospective glance on the course throughwhich he and his readers have passed together, and review some of the leading principles which he has endeavoured to illustrate and enforce in the course of his work.

The Author has now brought his labours to a close; and having thus finally disposed of the various characters in his story, it may justly be presumed that nothing more remains to be done but simply to thank his readers for their courteous attention to his narrative, and bid them a hearty and respectful farewell. But, perhaps, before doing so, he may be permitted to cast a retrospective glance on the course throughwhich he and his readers have passed together, and review some of the leading principles which he has endeavoured to illustrate and enforce in the course of his work.

In commencing his labours, the Author of theSheepfold and the Commonresolved to maintain a strict neutrality amid the various conflicting sects in the Christian Church, and avoid everything like an undueclannishnessoresprit de corps. Assuming a position midway between the two principal religious parties which exist amongst us—Church and Dissent—he resolved to hold the balance of judgment and justice with an impartial hand—neither to lower the one, nor unduly exalt the other—allowing each to retain its own ecclesiastic polity, without presuming to encroach on the freedom which both so equitably claim. He has, he admits, exposed some of the imperfections of the Episcopal Establishment; but these very imperfections have been pointed out and animadverted on by many of its most intelligent and decided advocates and admirers, both of the clergy and laity. In so doing, however, it has been very far from his intention wantonly to impair the credit of the Church of England, or alienate her members from her communion; but to render his assistance in paving the way for a revision of her polity, which is now so loudly called for, and which, in general belief, will render her a greater and a more impressive instrument of moral and spiritual power amongst the great mass of the people. He has not attempted to set in hostile array against each other those who are united in the same faith, though differing in denominational opinions and practices. He has given no advice to a Churchman or to a Dissenter which stands in opposition to the pure and catholic spirit of the gospel; but he has endeavoured to induce all, from a profound regard to the authority of Jesus Christ, as well as their own moral dignity and happiness, "to add to their faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity" (2 Pet. i. 5-7).

His main object throughout the whole of his labours has been topresent, in a popular form, the leading doctrines of the Christian faith; and to vindicate its integrity and purity against its ever-active opponents; and to prove, at the same time, that it is a remedial scheme to recover man from the ruin occasioned by the first transgression, rather than a mere educational or ceremonial one. He is aware that the heart of every man, while in an unenlightened and unrenewed state, presents an impassable barrier against its claims; but the regular marshalled forces of opposition are concentrated within the fortresses of scepticism and superstition. Scepticism assumes different phases, and takes various grounds of objection—alternately denying the truthfulness of the historic records of Christianity—impugning the credibility of its witnesses, and the rationality of its doctrines—inveighing against the so-called arrogance of its claims and requirements—and rejecting it as an ill-contrived theory, which answers no other purpose than to gratify the visionary, or affright the credulous. In the person of Mr. Gordon and others, the Author has allowed scepticism to express its hostility to Christianity; and the reader will form his own judgment of the way in which the arguments put forth by infidelity have been met and repelled. (See vol. i. pp. 96-104, 133-144, and 137; ii. 76-107.)

In endeavouring thus to explain and illustrate Evangelical doctrines, the Author has necessarily been led, by the nature of his subject, to expose and confute the various forms of heresy and theological error which appear to be more especially characteristic of the present age. On one of these—the Tractarian heresy—which prevails to such a lamentable extent among many members of the Church of England, he has deemed it expedient to dwell at considerable length, and has frequently introduced the views maintained by the High Church party, as a subject of disquisition. On this point it may, perhaps, be necessary to enter somewhat into detail, as to many persons the remarks on the doctrines professed by the Tractarian body, and the animadversions on the teaching of their clergymen, may appear somewhat severe and unwarranted.

It cannot, the Author conceives, be denied by any Christian, whobows to the absolute authority of the Bible, and its obvious interpretation, that the only way to obtain eternal life is by believing in Jesus Christ, the Son of God; and that the spiritual regeneration of the soul is a necessary pre-requisite and qualification for an admission into the kingdom of heaven. But Tractarianism, like Romanism, virtually ignores this scheme of mercy, by introducing a ceremonial apparatus, by which a priestly power effects for its deluded victims and devotees all that is necessary for final salvation, without the concurrence of any supernatural grace, but what is supposed to flow through the artificially prescribed channels. To expose the absurdity, as well as the anti-Christian character of this heresy, the Author has introduced, in the person of Mr. Roscoe, the character of a devout and spiritually enlightened man, and in his brother, the Rev. John Roscoe, that of an able and zealous advocate of the Tractarian theory. The reader will form his own opinion on the merits of the question at issue, and the force of the arguments maintained by the supporters of the respective systems (i. 317-477).

No one, the Author thinks, can read the New Testament with careful attention, without perceiving that the sacred writers treat of two distinct orders of human beings—the natural, and the spiritual man; the one enlightened and renovated, and living in mental fellowship with God; the other, living through life under the governing influence of his constitutional principles, and conventional predilections and habits—in whose estimation, whether he be a libertine or a religious devotee, the necessity of a mental regeneration is viewed as a fiction, or a mere theological dogma. Hence, it devolved on the Author, in a work of this description, to draw plainly the broad line of distinction, which he thinks the intelligent reader will discover he has done in his illustrative and confirmatory examples, as well as by the simple process of reasoning, deducible from the authoritative data of the inspired volume. (See vol. i. pp. 198, 342-346, 352-356; see also paper onCalm Discussion, i. 246, andA Struggle for Life, ii. 493.)

This broad line of distinction between the two orders of men,becomes more marked and decisive when they are dying, or when anticipating death. As an instance of this, the reader is presented with a contrast in the narrative of the deathbed of Mrs. Allen (i. 187, 188), as compared with that of Miss Susan Brownjohn (ii. 568-570), and in the respective accounts of the last moments of Mr. Ingleby, the Evangelical pastor; and Mr. Cole, the advocate of Tractarian principles (ii. 523-528, 540-544).

In separate papers, which form essential parts of his work, he has brought under the notice of his readers a variety of individual cases, which may prove as beacons, or examples of great practical utility. He would call the serious attention of the incautious, who may be exposed to beguiling temptations, to the case of Mr. Lewellin (i. 13), young Harvey (ii. 179), and Mr. Beaufoy (ii. 240).

To the case of theANXIOUS INQUIRER, who is intensely concerned for his salvation, the Author has paid great attention, by explaining thecauseof his mental disquietude, which is a penetrating conviction of personal guilt, and a clear perception of its consequent danger (i. 416 and 503).

The great question,What must we do to be saved?answered: seeAn Escape from a False Refuge(i. 530); also,The Farm-house Kitchen(ii. 292).

The spiritual perplexities to which all are subjected, in some degree, while working out their salvation, are specified and adjusted, and these are:—The defective nature of repentance(i. 176);the declension of spiritual enjoyments, andthe want of an assurance of final salvation(ii. 159). See also Mrs. Loader's Letter (ii. 303).

In the person of Miss Roscoe we have a specimen of Christian decision, its sacrifices, its struggles, its conflicts, its triumphs, and its recompense of reward. Miss Holmes' religious history presents a very different complexion; in her we see the good work of grace beginning and advancing under favourable auspices; her conflicts are mental, and the final issue is glorious. In the case of Miss Emma Holmes is exhibited the painful consequences of duplicity and headstrong rashness, in entering into the married state.

Nothing, in the opinion of the Author, has a more powerful influence over the popular mind, to excite prejudice against Christianity, and to lead the profane and sceptical to call in question its Divine origin, than the multiplicity of sects which exist within the pale of the visible church; especially when they perceive the bitter and antagonistic spirit which they often cherish and express towards each other. The evil of this and its remedy, the Author has endeavoured to point out and illustrate (ii. 18-36.)

The Author has interwoven, in the progress of his work, many specimens of the wonder-working power of the grace of God, in the regeneration and conversion of persons of varying degree of moral excellencies and of moral worthlessness; and of the diversified mode of operation which is observed by the Divine Spirit when effecting it. He would call the attention of the intelligent reader to the following cases, which are so many living witnesses in confirmation of the Divine origin and blissful tendency of the truth, by which they are called out of a state of spiritual death to give their testimony:—Mr. Lewellin (i. 23), the Rev. O. Guion (i. 76), Miss Roscoe (i. 129), Mr. Tennent (i. 151), Mr. Roscoe (i. 278), Farmer Pickford (i. 47, 392, 571), Miss Denham (i. 414), Rev. John Roscoe (i. 428), Miss Osbourne, the Quakeress (i. 503), Mr. and Mrs. Lobeck (i. 528-544), Mrs. Hastings—seeThe Effect of a Word Spoken in Season(ii. 108), Mrs. Farrington—seeThe Farm-house Kitchen(ii. 284), Mr. Ryder—seeA Struggle for Life(ii. 493), Mr. Gordon (ii. 511-515).

That the papers are very unequal in point of interest and execution, no one is more conscious of than the writer; but what he has written, he wrote as well as he could when it was written; and he must now leave it to be dealt with, just as the candid and impartial critic may decide. He knows that perfection has never been attained; and though he feels that partiality for his own productions with which authors are charged, and to which they are compelled to plead guilty, when they speak so as to be believed, yet he is not vain enough to suppose that he has attained it. The work has its faults, which he has not skill enough to conceal, nor temerity enoughto vindicate and if it possess no excellence, it will soon descend to that state of oblivion from which no interest can redeem it.

"And now," to quote the language of an elegant author, "could he flatter himself that any one would take half the pleasure in reading his numbers which he has taken in writing them, he would not fear the loss of his labour. The employment detached him from the bustle and hurry of life, the din of politics, and the noise of folly; vanity and vexation flew away for a season, care and disquietude came not near his dwelling. He arose fresh as the morning to his task; the silence of the night invited him to peruse it; and he can truly say, that food and rest were not preferred before it. Happier hours than those which have been spent in composing them he never expects to see in this world: very pleasantly did they pass, and moved smoothly and swiftly along; for when thus engaged he counted no time. They are gone, but have left a relish and a fragrance upon the mind; and the remembrance of them is sweet."

It has been justly observed, that there are few things not purely evil, of which we can say, without some emotion of uneasiness,this is the last. Those who never could agree together, shed tears when mutual discontent has determined them to final separation. Of a place which has been frequently visited, though without pleasure, the last look is taken with heaviness of heart; and the Author, who has by a series of papers contributed to the improvement and gratification of society, may expect to be forgiven, if he should feel some novel sensations pervading his breast, when his last essay is before him.

Thus in the planning and execution of our schemes, life passes away, and we advance by unconscious steps towards its termination; and though by a singular species of artifice we contrive to keep our latter end in some distant perspective of futurity, yet in our more serious moments of reflection we feel that it is approaching. And can we anticipate it with cool indifference? Can we think of taking a last look at the varied beauties of nature, which have so oftencharmed the eye—of hearing the last words of friendship, which have so often delighted the ear—of uttering the last adieu which is to separate us from all communion with the inhabitants of earth—without feeling a degree of pensive sadness, which nothing can relieve but the hope of a blissful immortality? And even when this hope breaks in upon our solemn musings, and dispels the gloom which envelopes them, it is not always in our power to regain that tranquillity which the approach of ourlasthour tends to disturb. Ourlasthour! It may now be distant, but ere long it will be near. Suppose it were now come! Suppose only sixty more minutes of time were allotted to us on earth! Suppose we were now within a few, a very few steps of the seat of final judgment! Suppose in a few moments we should be called to give an account of the deeds done in the body, whether good or evil! Suppose, ere the village clock proclaims to the rustic inhabitants the departure ofanother hour, we should be doomed to receive the decisive sentence, which will

"Remove us to yon heav'nly place,Or shut us up in hell,"

what would be the state of our mind? Should we be calm, like the woodman, who after the toils of the day, goes home to enjoy his rest? or should we be alarmed, as when the mariner sees the first symptoms of the rising storm? Should we be in ecstasy, as when the captive is released from the prison-house of wretchedness, and restored to his home? or should we turn pale, and tremble like the condemned criminal, when he hears the first sound of his own funeral knell? These are questions which we may now dismiss under an apprehension that they relate to a remote period; but that period is not so remote, as when the questions first met the eye of the reader; and ere long it will bethe present time. Are we prepared to live through our last hour; and to give up our life, when the last pulse shall beat through our veins, without wishing to prolong it? Are we ready to step across the boundary which divides the visible from the invisible world, without faltering in our passage? If so, we may live inpeace. We need fear no evil. We may range into futurity, without being appalled by any rising forms of terror. We may anticipate the last hour with tranquil joy, and calmly wait its approach. But if not, we ought to feel alarm. To be gay and sportive when treading on the verge of eternal woe, would be no less than a species of mental delirium. It would be an act of criminal folly; a treasuring up to ourselves wrath against the day of wrath; and impiously smiling as the storm of the Divine displeasure is accumulating its stores of vengeance.

Let me, then, before I have taken my final farewell of my reader, urge him once more to "work out his own salvation with fear and trembling." Let me once more point his attention to "the Lamb of God, that taketh away the sin of the world." Let me once more tell him, in the language which fell from the lips of the Redeemer, when he was on the earth:—"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him."

I have now done; and commending my well-meant though imperfect labours to the blessing of Him who alone can render them effectual to the salvation of my readers, I now retire to the more private duties of my station, yet not without indulging the hope of meeting some in the celestial world, to whom I have been the means of imparting consolation, while passing through this valley of weeping.

THE END.

GLASGOW: W. G. BLACKIE AND CO., PRINTERS, VILLAFIELD.

FOOTNOTES:[1]In reply to an application which the author recently made in reference to this case, an intelligent son of this eminent Christian requests that the name of the deceased may be suppressed, saying, at the close of his letter—"The prayer of my dearest father was, God be merciful to me a sinner! and his last word, the name of that Redeemer on whose merits he relied, and to whose honour he had lived."[2]The following anecdote of George III. (fromLegends and Records, chiefly Historical: by Charles Tayler, M.A.), supplies us with another interesting case of the aptitude of the mind to understand and feel the power of religious truth, after it has become inaccessible to every other mental communication. His majesty had been hunting in Windsor Forest, and after the hunt was over, as he was returning, his attention was arrested by a little girl who sat on the ground weeping. He alighted from his horse, and, having ascertained the cause of her grief, he followed her to a tent, in an unfrequented part of the forest, where lay an old gipsy on her dying bed, with her face towards the inside of the tent. She appeared too far gone to hear any of the sympathetic inquiries which he instituted. However, his eye was attracted by a torn and dirty book, which lay open upon the pillow of the dying woman, and he had the curiosity to see what book it was."Ah, Sir," said an elder girl, "I believe there's a deal of fine reading in that book; and my grandmother set great store by it, torn and soiled as it is. While she could use her eyes she used to be spelling it over and over again; but now, she says, the letters are all dark and dim before her sight, she cannot see them."His majesty said nothing, but, taking up the book from the pillow, he sat down on the green turf close to the head of the dying woman. The book was the Bible. He chose some of those beautiful passages which are easy to be understood, and, at the same time, full of hope and comfort to the sinking and fearful heart. He read of the tender compassion of the Father of mercies to his guilty creatures, in giving his own Son Jesus Christ to die for them, that whosoever believeth in him should not perish, but have everlasting life! Though she heard not what he said when he first spoke to her, she heard and felt the words of the Scriptures, for she turned entirely round and opened her dull eyes with a vacant stare; she endeavoured also to speak, but could only make a faint uncertain sound, in which no word could be distinguished. Then she drew her hands together, and clasped them as if in prayer, taking that way, it seemed, to show that she was quite sensible to hear and understand what was read to her; and the young girls drew near, and kneeled down quietly beside the bed, listening also to the sacred words of life, and feeling a sort of happiness in their sorrow, as they looked upon their beloved parent, now as calm as a sleeping infant, except that tears stole down her hollow cheeks; but any one might see that they were tears of joy, for all the while a smile was on her lips.[3]The Baptist College, Stepney.[4]The sceptic will sometimes endeavour to perplex and entangle the faith of an unlearned believer, by insinuating that, as he has never traced, through the medium of exact evidence, the origin of the different books of the Bible to their source, he cannot be assured that his belief is substantially a true belief—it may be, after all, nothing but the belief of a fiction. The following quotation from a distinguished writer, will, I think, prove as a shield of defence to the faith of the unlearned, and convince the sceptic himself, that his objection, plausible in appearance, is wanting in logical force:—"It is manifest that the concurrent testimony, positive or negative, of several witnesses, when there can have been no concert, carries with it a weight independent of that which may belong to each of them, considered separately. For though, in such a case, each of the witnesses should be even considered as wholly undeserving of credit, still the chances might be incalculable against all agreeing in thesamefalsehood. It is on this kind of testimony that the generality of mankind believe in the motions of the earth, and of the heavenly bodies, &c. Their belief is not the result of their own observations and calculations, nor yet again of their implicit reliance on the skill and good faith of any one or more astronomers; but it rests on the agreement of many independent and rival astronomers, who want neither the ability nor the will to detect and expose each other's errors. It is on similar grounds that the generality of men believe in the existence and in the genuineness of manuscripts of ancient books. It is not that they have themselves examined these, or that they rely implicitly on the good faith of those who profess to have done so; but they rely on theconcurrentanduncontradictedtestimony of all who have made, or whomight make, the examination—both unbelievers and believers of various hostile sects, any one of whom would be sure to seize any opportunity to expose the forgeries or errors of his opponents."—Whately.This observation is the more important because many persons are liable to be startled and dismayed, on its being pointed out to them that they have been believing something, as they are led to suppose, on very insufficient reasons, when the truth is, perhaps, that they have been merely mis-stating their reasons.[5]Deut. xviii. 15; Psal. xlv. 1, 2; lxxii.; Isa. liii.; Dan. ix. 22, 27; Zech. ix. 9; Mal. iii. 1.[6]2 Tim. iii. 16.[7]2 Pet. i. 21.[8]"No such a thing," says Archbishop Whately, "is to be found in our Scriptures as a catechism, or regularelementary introductionto theChristian religion; nor do they furnish us with anything of the nature of a systematic creed, set of articles, confession of faith, or by whatever other name one may designate a regular, complete compendium of Christian doctrines; nor, again, do they supply us with a liturgy for ordinary public worship, or with forms for administering the sacraments, or for conferring holy orders; nor do they even give any precisedirectionsas to these and other ecclesiastical matters—anything that at all corresponds to a rubric, or set of canons." Why these omissions? A great defect in our Scriptures, say some; but, in my opinion, it amounts to a self-evident confirmation, that the writers of the New Testament were under the special dictation of the Divine Spirit, as to what theyshould, and what theyshould notrecord. If they were carrying out a fraudulent design, conceived by their predecessors, who wrote the Old Testament, they would, from their educational training and desire to act in character with their confederates, have imitated their example, and been very specific and minute in all their ecclesiastic arrangements. They would have inserted the law of dictation and prescription, which was so absolute under the Jewish theocracy, in the Christian code, and thus have rendered division of opinion and freedom of action impossible. The question then turns upon us: Why did they not do what it was very natural they should do, and what the necessity of the case would seem to require to be done, according to the judgment of every intelligent and reflective mind, who looked at it through the medium of the existing ecclesiastical regulations of the age and country? Theirnot doingwhat was thus naturalthey should do, and what the necessity of the case, according to human judgment,required them to do, is of itself a proof that they were not left to the guidance of their own understanding, but were held in subjection, according to their own confession, by the controlling power and wisdom of the Holy Ghost, under whose inspiration all Scripture is given. "The Jewish ritual, designed for one nation and country, and intended to be of temporary duration, was fixed and accurately prescribed. The same Divine wisdom, from which both dispensations proceeded, having designed Christianity for all nations and ages, left Christians at large in respect of those points in which variation might be desirable. But I think nohumanwisdom would have foreseen and provided for this. That a number ofJews, accustomed from their infancy to so strict a ritual, should, in introducing Christianity as the second part of the same dispensation, have abstained not only from accurately prescribing for the use of all Christian churches for ever the mode of Divine worship, but even from recording what was actually in use under their own directions, does seem to me utterly incredible, unlesswe suppose them to have been restrained from doing this by a special admonition of theDivine Spirit."—Whately.At any rate, whether these omissions are to be attributed to the controlling power of the Holy Ghost, or the extraordinary policy of the writers of the New Testament, we arrive at the same conclusion, that, while we are required to believe, and to contend earnestly for the essential facts and doctrines of the Christian faith, which are set out with great precision and explicitness, a freedom of action is allowed on what may be deemed the subordinate and non-essential parts of the same faith. Hence we may differ on some things, without any valid impeachment of our Christian wisdom and integrity, unless we allow our difference of opinion to produce alienation of brotherly affection. When it does this, we make a sacrifice of our honour, and give a sanction to the accusation of the common adversary, that our hostile divisions are a proof that our religion does not come from a wise and benevolent Being—that it is of the earth, earthy.[9]In 1845 Sir Robert Peel introduced a measure, and carried it, to increase this grant to nearly £30,000 a-year.[10]When Lord John Russell was speaking in favour of the measure brought before the house by Sir Robert Peel in 1845, to increase the grant to nearly £30,000 per annum, he said—"But if you found you were doing that which was mischievous to the community, and that the religious scruples of the community would not allow of the continuance of the grant, or, with reference to civil and political reasons, you found that those you meant to be teachers of religion had become the teachers and conductors of rebellion; if I say," his lordship added, "you found from any of these causes that there was ground sufficient to refuse this grant, then I can see no valid reasons why any compact should restrain you, or why, upon strong grounds of this kind, the house would not be justified in declaring that it would give no further allowance." (See Hansard'sDebates, v. 3, p. 92, session 1845.) The Right Hon. William Gladstone, M.P., recorded his opinion of this grant, before Sir Robert Peel brought forward his measure in 1845. "In principle the grant is wholly vicious, and it will be a thorn in the side of these countries as long as it is continued." There are several reasons, which, in the judgment of Lord John Russell, would justify the discontinuance of this grant, without subjecting our government to the charge of violating any existing compact; but I merely mention the following, which I give from the speech of his lordship: if "the religious scruples of the community would not allow of the continuance of it." Now let us see how the case actually stands, and then we shall be able to form a correct judgment of what the British government and we ourselves ought to do. It is an undisputed fact, that the measure of 1845 was forced through parliament in direct opposition to the most unequivocal expression of hostility on the part of the religious community, of all denominations; and their hostility to its continuance is increasing in inveteracy and strength as time moves on in its course. I am at a loss to conceive how any one except a Roman Catholic who has a beneficial interest in this money grant, or a lukewarm Protestant, who cares no more for the spiritual religion of the New Testament than he does for the legendary tales of Popery, can come forward as its advocate and supporter. The Catholics say they are able and willing to support their own religion and its institutions. Let them do so; but do not compel us to work with them, when we believe that their religion, with its institutions, is the greatest curse that ever has been inflicted on man since the Fall; and when we believe that its clergy, if they had the power, would immediately establish the Inquisition amongst us, and at once consign us to torture and to death, if we refused to bow down and to do homage to their pontiff and his myrmidons.[11]See vol. i. page 94.[12]Vol. i. page 17.[13]We find, from a document which has recently come from India (December, 1856), that some of these cruel rites are abolished in a few of the provinces; and there is now no doubt but the work of legislative humanity and enlightened policy having been begun, will steadily advance, till the triumphs of missionary enterprise in our Indian empire are complete."An order has just been promulgated by the magistrate of Poonah, under instructions from government, prohibiting hook-swinging and other barbarous practices throughout the Poonah Zillah. Such a measure has long been desired by all who wish for the improvement of the natives. Of old it was believed—or careless and idle minds found it convenient to believe—that it was dangerous to meddle with any native practice, however immoral or revolting, that was connected with or claimed the sanction of religion. But times are changed, and innovations which might not safely have been attempted a century or half a century ago, the age is now ripe for."Another barbarous custom, also prevalent at Jejooree, is interdicted by the proclamation of Mr. Davidson. A man runs a sword through the fleshy part of his leg for about a foot, and, drawing it out, sprinkles the blood on the entrance of the temple. For this feat he receives large free-will offerings; and the right to perform it is vested, as a valuable privilege, in a body of about fifteen families, to each individual of which it comes round once in about six or seven years. These men, however, long ago declared that they would be glad to discontinue the practice (which some think is a remnant of the rite of human sacrifice) if their incomes could be assured to them."[14]Dr. Bogue's Essay onThe Divine Authority of the New Testament.[15]Vol. i. page 232.[16]The author has transcribed, from Doddridge'sRise and Progress, nearly the whole of this chapter and the subjoined prayer, as he conceives they will prove very acceptable to those of his readers who have not the original work.[17]The author is indebted to the late Rev. Mr. Simpson for these testimonies.[18]An intelligent gentleman, who had served the office of constable in a large midland town, once remarked to the author, "I observed the number of prostitutes was considerably increased very soon after the opening of the theatre; many also coming from neighbouring towns during the theatrical season." Strange, indeed, if the stage be the school of virtue, that these pests of society should always be found existing near it! When we see the vultures flying towards any particular spot, there we may expect to find death and corruption.[19]See aTreatise on the Work of the Holy Spirit, by the celebrated Robert Hall, of Leicester.[20]Vol. i. page 12.[21]The author is indebted to a work of the late Rev. A. Fuller for the quotation with which this chapter closes.[22]Vol. ii. p. 177.[23]The author knows a lady who, when young, requested her pious father to permit her to learn to dance. "No, my child," he replied, "I cannot consent to comply with a request which may subject me to your censures at some future period." "No, father, I will never censure you for complying with my request." "Nor can I consent to give you an opportunity. If you learn, I have no doubt but you will excel; and when you leave school, you may then want to go into company to exhibit your skill. If I then object to let you, as I most likely should, you would very naturally reply, Why, father, did you permit me to learn, if I am not permitted to practise?" This reply convinced her that her father acted wisely, though he opposed her inclination: and though she did learn, yet, not having his consent, she never ventured to expose herself to the dangers of the assembly-room; as she well knew that she could not do it without grieving her affectionate father. She is now become a parent; has often mentioned this occurrence as having had a powerful moral influence over her mind in her young and thoughtless days; and has incorporated this maxim in her system of domestic management—Never to comply with a request which may subject her to any future reflections from her children.[24]The author has known some professors of evangelical religion who have occasionally frequented these scenes of amusement; and though he would not condemn them as insincere in their religious profession, yet he cannot conceive how they can approve of their own conduct. If they go occasionally, others will feel at liberty to go habitually; and though they may go, and retire without sustaining any material injury to their principles, yet they know not how much injury their example may do to others, and especially their own children.[25]Miss Moss was a young lady of rare accomplishments—the only child of a pious and affectionate mother. Shortly after leaving school, she succeeded, with much difficulty, in obtaining her mother's reluctant consent to goonceto the assembly-room, just to see the parties. She was dressed most elegantly; and having a graceful form, and a fine open countenance, glowing with health, she excited considerable attention. One gentleman, who had been very polite during the evening, and who was her superior in rank, solicited the honour of conducting her home, which was granted. Having ascertained the usual time and place of her evening walk, he met her—made her an offer, which she accepted; when, having secured her affections, he accomplished her ruin, and left her. This broke her mother's heart, and eventually broke her own; and the parent and the daughter were buried in the same grave, at the distance of about six months from each other's funeral, each deploring, when too late, the danger resulting from the assembly-room. Nor is this an uncommon instance. At these places the spirits of evil resort, availing themselves of the freedom of intercourse which is tolerated; and having marked their victim, they proceed, with all the cunning and duplicity of the author of all evil, to accomplish their unhallowed purpose. If, then, parents wish to preserve the honour of their children uncontaminated, or if females, who are grown to years of discretion, wish to avoid the snares in which others have been overtaken, they ought to shun the resorts of the licentious and impure, as no one can be safe in their society.[26]Vol. ii. p. 129.[27]In connection with the above subject, the author may be permitted to narrate the two following cases which occurred a few years since in the town where he then resided:—The chief actors in the scenes to be described were persons occupying a respectable station in society, and who habitually associated with intelligent and pious people. He and his wife accepted an invitation to dine with a large party. The dinner was laid out in first-rate style, grace was said with becoming solemnity, and we took our seats in due form, when our hostess rose suddenly and rushed out of the room, pale and affrighted, as though the turkey which she was preparing to dismember had suddenly metamorphosed itself into a hobgoblin. We then heard her exclaim, when she found herself alone in the hall, nearly breathless with terror, "O dear, O dear! there are thirteen!" I looked at my wife and she looked at me, in utter amazement, wondering what presage of coming evil could lurk under the numberthirteen. At length our good-natured host said to one of his daughters, "Eliza, you must retire, and we will send your plate to you in the other room. You know your Mamma's objection to sit down at the table with such an unlucky number." Eliza quietly withdrew, and then her mother silently entered, almost as pale as a corpse, but her natural colour returned soon after she commenced her carving labours.Thirteenan unlucky number! How odd! I could not make it out, and continued to puzzle my head with it during dinner. However, we were informed, before the party broke up, that one person was sure to die very soon after eating a hearty dinner withtwelve, however hale and vigorous they might all be.The other case is as follows:—A friend of the author had been married, and he and his wife went to pay the customary wedding visit. The sister of the bride was in waiting to receive the company; her mother keeping watch, to see that everything was done in due order. There was a goodly muster of persons, including uncles and aunts, first and second cousins, and friends and acquaintances almost without number. At last the uncle of the bride, a fine portly man, made his appearance, and was in the act of entering the parlour with his hearty congratulations to his niece, when the door was suddenly and rather unceremoniously slammed to by his sister, as though he had been some grim demon, bent on mischief. "Daniel, don't come in; Daniel, you must not come in; Daniel, you shan't come in," exclaimed the lady. "What's the matter now?" said Daniel, who apparently was as much surprised at not being permitted to see us as we were at not being permitted to see him. "What's the matter!" re-echoed his sister; "why, you have got your black coat on!" Daniel was obliged to doff his black coat and put on a blue one, made for a much smaller man, and then he appeared amongst us. Moving nearly as gracefully as a man would do in a strait waistcoat, his appearance was a severe tax on our gravity. The mystery of the black coat rejected, and the blue coat honoured by a presentation, still remained unsolved to my wife and myself, till we overheard a grave matron say, "It was very lucky, as the dear creature wouldn't die now." That is, as was more fully explained afterwards, the black coat would have betokened the death of the bride, if she had seen it. Alas! poor human nature. What a specimen of its absurdity and folly! The black coat of the author was invested with no fatal presage, as he belonged to the clerical order; otherwise, like Uncle Daniel, he must have changed it before he could have tasted a bit of the wedding cake.[28]See vol. i. p. 313.[29]The reader is referred to vol. i. p. 249.[30]Vol. ii. p. 297.[31]Vol. i. p. 544.[32]Vol. i. p. 421.[33]Vol. i. p. 451.[34]Vol. i. p. 410.[35]Vol. i. p. 152.[36]Vol. i. p. 110.[37]Vol. i. p. 420.[38]Vol. ii. p. 94.[39]Vol. i. p. 94.[40]Vol. i. p. 13.[41]Vol. i. p. 69.[42]Vol. i. p. 224.[43]Vol. ii. p. 440.[44]Vol. ii. p. 240.[45]Vol. i. p. 380.[46]Vol. i. p. 187.

[1]In reply to an application which the author recently made in reference to this case, an intelligent son of this eminent Christian requests that the name of the deceased may be suppressed, saying, at the close of his letter—"The prayer of my dearest father was, God be merciful to me a sinner! and his last word, the name of that Redeemer on whose merits he relied, and to whose honour he had lived."

[2]The following anecdote of George III. (fromLegends and Records, chiefly Historical: by Charles Tayler, M.A.), supplies us with another interesting case of the aptitude of the mind to understand and feel the power of religious truth, after it has become inaccessible to every other mental communication. His majesty had been hunting in Windsor Forest, and after the hunt was over, as he was returning, his attention was arrested by a little girl who sat on the ground weeping. He alighted from his horse, and, having ascertained the cause of her grief, he followed her to a tent, in an unfrequented part of the forest, where lay an old gipsy on her dying bed, with her face towards the inside of the tent. She appeared too far gone to hear any of the sympathetic inquiries which he instituted. However, his eye was attracted by a torn and dirty book, which lay open upon the pillow of the dying woman, and he had the curiosity to see what book it was."Ah, Sir," said an elder girl, "I believe there's a deal of fine reading in that book; and my grandmother set great store by it, torn and soiled as it is. While she could use her eyes she used to be spelling it over and over again; but now, she says, the letters are all dark and dim before her sight, she cannot see them."His majesty said nothing, but, taking up the book from the pillow, he sat down on the green turf close to the head of the dying woman. The book was the Bible. He chose some of those beautiful passages which are easy to be understood, and, at the same time, full of hope and comfort to the sinking and fearful heart. He read of the tender compassion of the Father of mercies to his guilty creatures, in giving his own Son Jesus Christ to die for them, that whosoever believeth in him should not perish, but have everlasting life! Though she heard not what he said when he first spoke to her, she heard and felt the words of the Scriptures, for she turned entirely round and opened her dull eyes with a vacant stare; she endeavoured also to speak, but could only make a faint uncertain sound, in which no word could be distinguished. Then she drew her hands together, and clasped them as if in prayer, taking that way, it seemed, to show that she was quite sensible to hear and understand what was read to her; and the young girls drew near, and kneeled down quietly beside the bed, listening also to the sacred words of life, and feeling a sort of happiness in their sorrow, as they looked upon their beloved parent, now as calm as a sleeping infant, except that tears stole down her hollow cheeks; but any one might see that they were tears of joy, for all the while a smile was on her lips.

"Ah, Sir," said an elder girl, "I believe there's a deal of fine reading in that book; and my grandmother set great store by it, torn and soiled as it is. While she could use her eyes she used to be spelling it over and over again; but now, she says, the letters are all dark and dim before her sight, she cannot see them."

His majesty said nothing, but, taking up the book from the pillow, he sat down on the green turf close to the head of the dying woman. The book was the Bible. He chose some of those beautiful passages which are easy to be understood, and, at the same time, full of hope and comfort to the sinking and fearful heart. He read of the tender compassion of the Father of mercies to his guilty creatures, in giving his own Son Jesus Christ to die for them, that whosoever believeth in him should not perish, but have everlasting life! Though she heard not what he said when he first spoke to her, she heard and felt the words of the Scriptures, for she turned entirely round and opened her dull eyes with a vacant stare; she endeavoured also to speak, but could only make a faint uncertain sound, in which no word could be distinguished. Then she drew her hands together, and clasped them as if in prayer, taking that way, it seemed, to show that she was quite sensible to hear and understand what was read to her; and the young girls drew near, and kneeled down quietly beside the bed, listening also to the sacred words of life, and feeling a sort of happiness in their sorrow, as they looked upon their beloved parent, now as calm as a sleeping infant, except that tears stole down her hollow cheeks; but any one might see that they were tears of joy, for all the while a smile was on her lips.

[3]The Baptist College, Stepney.

[4]The sceptic will sometimes endeavour to perplex and entangle the faith of an unlearned believer, by insinuating that, as he has never traced, through the medium of exact evidence, the origin of the different books of the Bible to their source, he cannot be assured that his belief is substantially a true belief—it may be, after all, nothing but the belief of a fiction. The following quotation from a distinguished writer, will, I think, prove as a shield of defence to the faith of the unlearned, and convince the sceptic himself, that his objection, plausible in appearance, is wanting in logical force:—"It is manifest that the concurrent testimony, positive or negative, of several witnesses, when there can have been no concert, carries with it a weight independent of that which may belong to each of them, considered separately. For though, in such a case, each of the witnesses should be even considered as wholly undeserving of credit, still the chances might be incalculable against all agreeing in thesamefalsehood. It is on this kind of testimony that the generality of mankind believe in the motions of the earth, and of the heavenly bodies, &c. Their belief is not the result of their own observations and calculations, nor yet again of their implicit reliance on the skill and good faith of any one or more astronomers; but it rests on the agreement of many independent and rival astronomers, who want neither the ability nor the will to detect and expose each other's errors. It is on similar grounds that the generality of men believe in the existence and in the genuineness of manuscripts of ancient books. It is not that they have themselves examined these, or that they rely implicitly on the good faith of those who profess to have done so; but they rely on theconcurrentanduncontradictedtestimony of all who have made, or whomight make, the examination—both unbelievers and believers of various hostile sects, any one of whom would be sure to seize any opportunity to expose the forgeries or errors of his opponents."—Whately.This observation is the more important because many persons are liable to be startled and dismayed, on its being pointed out to them that they have been believing something, as they are led to suppose, on very insufficient reasons, when the truth is, perhaps, that they have been merely mis-stating their reasons.

This observation is the more important because many persons are liable to be startled and dismayed, on its being pointed out to them that they have been believing something, as they are led to suppose, on very insufficient reasons, when the truth is, perhaps, that they have been merely mis-stating their reasons.

[5]Deut. xviii. 15; Psal. xlv. 1, 2; lxxii.; Isa. liii.; Dan. ix. 22, 27; Zech. ix. 9; Mal. iii. 1.

[6]2 Tim. iii. 16.

[7]2 Pet. i. 21.

[8]"No such a thing," says Archbishop Whately, "is to be found in our Scriptures as a catechism, or regularelementary introductionto theChristian religion; nor do they furnish us with anything of the nature of a systematic creed, set of articles, confession of faith, or by whatever other name one may designate a regular, complete compendium of Christian doctrines; nor, again, do they supply us with a liturgy for ordinary public worship, or with forms for administering the sacraments, or for conferring holy orders; nor do they even give any precisedirectionsas to these and other ecclesiastical matters—anything that at all corresponds to a rubric, or set of canons." Why these omissions? A great defect in our Scriptures, say some; but, in my opinion, it amounts to a self-evident confirmation, that the writers of the New Testament were under the special dictation of the Divine Spirit, as to what theyshould, and what theyshould notrecord. If they were carrying out a fraudulent design, conceived by their predecessors, who wrote the Old Testament, they would, from their educational training and desire to act in character with their confederates, have imitated their example, and been very specific and minute in all their ecclesiastic arrangements. They would have inserted the law of dictation and prescription, which was so absolute under the Jewish theocracy, in the Christian code, and thus have rendered division of opinion and freedom of action impossible. The question then turns upon us: Why did they not do what it was very natural they should do, and what the necessity of the case would seem to require to be done, according to the judgment of every intelligent and reflective mind, who looked at it through the medium of the existing ecclesiastical regulations of the age and country? Theirnot doingwhat was thus naturalthey should do, and what the necessity of the case, according to human judgment,required them to do, is of itself a proof that they were not left to the guidance of their own understanding, but were held in subjection, according to their own confession, by the controlling power and wisdom of the Holy Ghost, under whose inspiration all Scripture is given. "The Jewish ritual, designed for one nation and country, and intended to be of temporary duration, was fixed and accurately prescribed. The same Divine wisdom, from which both dispensations proceeded, having designed Christianity for all nations and ages, left Christians at large in respect of those points in which variation might be desirable. But I think nohumanwisdom would have foreseen and provided for this. That a number ofJews, accustomed from their infancy to so strict a ritual, should, in introducing Christianity as the second part of the same dispensation, have abstained not only from accurately prescribing for the use of all Christian churches for ever the mode of Divine worship, but even from recording what was actually in use under their own directions, does seem to me utterly incredible, unlesswe suppose them to have been restrained from doing this by a special admonition of theDivine Spirit."—Whately.At any rate, whether these omissions are to be attributed to the controlling power of the Holy Ghost, or the extraordinary policy of the writers of the New Testament, we arrive at the same conclusion, that, while we are required to believe, and to contend earnestly for the essential facts and doctrines of the Christian faith, which are set out with great precision and explicitness, a freedom of action is allowed on what may be deemed the subordinate and non-essential parts of the same faith. Hence we may differ on some things, without any valid impeachment of our Christian wisdom and integrity, unless we allow our difference of opinion to produce alienation of brotherly affection. When it does this, we make a sacrifice of our honour, and give a sanction to the accusation of the common adversary, that our hostile divisions are a proof that our religion does not come from a wise and benevolent Being—that it is of the earth, earthy.

At any rate, whether these omissions are to be attributed to the controlling power of the Holy Ghost, or the extraordinary policy of the writers of the New Testament, we arrive at the same conclusion, that, while we are required to believe, and to contend earnestly for the essential facts and doctrines of the Christian faith, which are set out with great precision and explicitness, a freedom of action is allowed on what may be deemed the subordinate and non-essential parts of the same faith. Hence we may differ on some things, without any valid impeachment of our Christian wisdom and integrity, unless we allow our difference of opinion to produce alienation of brotherly affection. When it does this, we make a sacrifice of our honour, and give a sanction to the accusation of the common adversary, that our hostile divisions are a proof that our religion does not come from a wise and benevolent Being—that it is of the earth, earthy.

[9]In 1845 Sir Robert Peel introduced a measure, and carried it, to increase this grant to nearly £30,000 a-year.

[10]When Lord John Russell was speaking in favour of the measure brought before the house by Sir Robert Peel in 1845, to increase the grant to nearly £30,000 per annum, he said—"But if you found you were doing that which was mischievous to the community, and that the religious scruples of the community would not allow of the continuance of the grant, or, with reference to civil and political reasons, you found that those you meant to be teachers of religion had become the teachers and conductors of rebellion; if I say," his lordship added, "you found from any of these causes that there was ground sufficient to refuse this grant, then I can see no valid reasons why any compact should restrain you, or why, upon strong grounds of this kind, the house would not be justified in declaring that it would give no further allowance." (See Hansard'sDebates, v. 3, p. 92, session 1845.) The Right Hon. William Gladstone, M.P., recorded his opinion of this grant, before Sir Robert Peel brought forward his measure in 1845. "In principle the grant is wholly vicious, and it will be a thorn in the side of these countries as long as it is continued." There are several reasons, which, in the judgment of Lord John Russell, would justify the discontinuance of this grant, without subjecting our government to the charge of violating any existing compact; but I merely mention the following, which I give from the speech of his lordship: if "the religious scruples of the community would not allow of the continuance of it." Now let us see how the case actually stands, and then we shall be able to form a correct judgment of what the British government and we ourselves ought to do. It is an undisputed fact, that the measure of 1845 was forced through parliament in direct opposition to the most unequivocal expression of hostility on the part of the religious community, of all denominations; and their hostility to its continuance is increasing in inveteracy and strength as time moves on in its course. I am at a loss to conceive how any one except a Roman Catholic who has a beneficial interest in this money grant, or a lukewarm Protestant, who cares no more for the spiritual religion of the New Testament than he does for the legendary tales of Popery, can come forward as its advocate and supporter. The Catholics say they are able and willing to support their own religion and its institutions. Let them do so; but do not compel us to work with them, when we believe that their religion, with its institutions, is the greatest curse that ever has been inflicted on man since the Fall; and when we believe that its clergy, if they had the power, would immediately establish the Inquisition amongst us, and at once consign us to torture and to death, if we refused to bow down and to do homage to their pontiff and his myrmidons.

[11]See vol. i. page 94.

[12]Vol. i. page 17.

[13]We find, from a document which has recently come from India (December, 1856), that some of these cruel rites are abolished in a few of the provinces; and there is now no doubt but the work of legislative humanity and enlightened policy having been begun, will steadily advance, till the triumphs of missionary enterprise in our Indian empire are complete."An order has just been promulgated by the magistrate of Poonah, under instructions from government, prohibiting hook-swinging and other barbarous practices throughout the Poonah Zillah. Such a measure has long been desired by all who wish for the improvement of the natives. Of old it was believed—or careless and idle minds found it convenient to believe—that it was dangerous to meddle with any native practice, however immoral or revolting, that was connected with or claimed the sanction of religion. But times are changed, and innovations which might not safely have been attempted a century or half a century ago, the age is now ripe for."Another barbarous custom, also prevalent at Jejooree, is interdicted by the proclamation of Mr. Davidson. A man runs a sword through the fleshy part of his leg for about a foot, and, drawing it out, sprinkles the blood on the entrance of the temple. For this feat he receives large free-will offerings; and the right to perform it is vested, as a valuable privilege, in a body of about fifteen families, to each individual of which it comes round once in about six or seven years. These men, however, long ago declared that they would be glad to discontinue the practice (which some think is a remnant of the rite of human sacrifice) if their incomes could be assured to them."

"An order has just been promulgated by the magistrate of Poonah, under instructions from government, prohibiting hook-swinging and other barbarous practices throughout the Poonah Zillah. Such a measure has long been desired by all who wish for the improvement of the natives. Of old it was believed—or careless and idle minds found it convenient to believe—that it was dangerous to meddle with any native practice, however immoral or revolting, that was connected with or claimed the sanction of religion. But times are changed, and innovations which might not safely have been attempted a century or half a century ago, the age is now ripe for.

"Another barbarous custom, also prevalent at Jejooree, is interdicted by the proclamation of Mr. Davidson. A man runs a sword through the fleshy part of his leg for about a foot, and, drawing it out, sprinkles the blood on the entrance of the temple. For this feat he receives large free-will offerings; and the right to perform it is vested, as a valuable privilege, in a body of about fifteen families, to each individual of which it comes round once in about six or seven years. These men, however, long ago declared that they would be glad to discontinue the practice (which some think is a remnant of the rite of human sacrifice) if their incomes could be assured to them."

[14]Dr. Bogue's Essay onThe Divine Authority of the New Testament.

[15]Vol. i. page 232.

[16]The author has transcribed, from Doddridge'sRise and Progress, nearly the whole of this chapter and the subjoined prayer, as he conceives they will prove very acceptable to those of his readers who have not the original work.

[17]The author is indebted to the late Rev. Mr. Simpson for these testimonies.

[18]An intelligent gentleman, who had served the office of constable in a large midland town, once remarked to the author, "I observed the number of prostitutes was considerably increased very soon after the opening of the theatre; many also coming from neighbouring towns during the theatrical season." Strange, indeed, if the stage be the school of virtue, that these pests of society should always be found existing near it! When we see the vultures flying towards any particular spot, there we may expect to find death and corruption.

[19]See aTreatise on the Work of the Holy Spirit, by the celebrated Robert Hall, of Leicester.

[20]Vol. i. page 12.

[21]The author is indebted to a work of the late Rev. A. Fuller for the quotation with which this chapter closes.

[22]Vol. ii. p. 177.

[23]The author knows a lady who, when young, requested her pious father to permit her to learn to dance. "No, my child," he replied, "I cannot consent to comply with a request which may subject me to your censures at some future period." "No, father, I will never censure you for complying with my request." "Nor can I consent to give you an opportunity. If you learn, I have no doubt but you will excel; and when you leave school, you may then want to go into company to exhibit your skill. If I then object to let you, as I most likely should, you would very naturally reply, Why, father, did you permit me to learn, if I am not permitted to practise?" This reply convinced her that her father acted wisely, though he opposed her inclination: and though she did learn, yet, not having his consent, she never ventured to expose herself to the dangers of the assembly-room; as she well knew that she could not do it without grieving her affectionate father. She is now become a parent; has often mentioned this occurrence as having had a powerful moral influence over her mind in her young and thoughtless days; and has incorporated this maxim in her system of domestic management—Never to comply with a request which may subject her to any future reflections from her children.

[24]The author has known some professors of evangelical religion who have occasionally frequented these scenes of amusement; and though he would not condemn them as insincere in their religious profession, yet he cannot conceive how they can approve of their own conduct. If they go occasionally, others will feel at liberty to go habitually; and though they may go, and retire without sustaining any material injury to their principles, yet they know not how much injury their example may do to others, and especially their own children.

[25]Miss Moss was a young lady of rare accomplishments—the only child of a pious and affectionate mother. Shortly after leaving school, she succeeded, with much difficulty, in obtaining her mother's reluctant consent to goonceto the assembly-room, just to see the parties. She was dressed most elegantly; and having a graceful form, and a fine open countenance, glowing with health, she excited considerable attention. One gentleman, who had been very polite during the evening, and who was her superior in rank, solicited the honour of conducting her home, which was granted. Having ascertained the usual time and place of her evening walk, he met her—made her an offer, which she accepted; when, having secured her affections, he accomplished her ruin, and left her. This broke her mother's heart, and eventually broke her own; and the parent and the daughter were buried in the same grave, at the distance of about six months from each other's funeral, each deploring, when too late, the danger resulting from the assembly-room. Nor is this an uncommon instance. At these places the spirits of evil resort, availing themselves of the freedom of intercourse which is tolerated; and having marked their victim, they proceed, with all the cunning and duplicity of the author of all evil, to accomplish their unhallowed purpose. If, then, parents wish to preserve the honour of their children uncontaminated, or if females, who are grown to years of discretion, wish to avoid the snares in which others have been overtaken, they ought to shun the resorts of the licentious and impure, as no one can be safe in their society.

[26]Vol. ii. p. 129.

[27]In connection with the above subject, the author may be permitted to narrate the two following cases which occurred a few years since in the town where he then resided:—The chief actors in the scenes to be described were persons occupying a respectable station in society, and who habitually associated with intelligent and pious people. He and his wife accepted an invitation to dine with a large party. The dinner was laid out in first-rate style, grace was said with becoming solemnity, and we took our seats in due form, when our hostess rose suddenly and rushed out of the room, pale and affrighted, as though the turkey which she was preparing to dismember had suddenly metamorphosed itself into a hobgoblin. We then heard her exclaim, when she found herself alone in the hall, nearly breathless with terror, "O dear, O dear! there are thirteen!" I looked at my wife and she looked at me, in utter amazement, wondering what presage of coming evil could lurk under the numberthirteen. At length our good-natured host said to one of his daughters, "Eliza, you must retire, and we will send your plate to you in the other room. You know your Mamma's objection to sit down at the table with such an unlucky number." Eliza quietly withdrew, and then her mother silently entered, almost as pale as a corpse, but her natural colour returned soon after she commenced her carving labours.Thirteenan unlucky number! How odd! I could not make it out, and continued to puzzle my head with it during dinner. However, we were informed, before the party broke up, that one person was sure to die very soon after eating a hearty dinner withtwelve, however hale and vigorous they might all be.The other case is as follows:—A friend of the author had been married, and he and his wife went to pay the customary wedding visit. The sister of the bride was in waiting to receive the company; her mother keeping watch, to see that everything was done in due order. There was a goodly muster of persons, including uncles and aunts, first and second cousins, and friends and acquaintances almost without number. At last the uncle of the bride, a fine portly man, made his appearance, and was in the act of entering the parlour with his hearty congratulations to his niece, when the door was suddenly and rather unceremoniously slammed to by his sister, as though he had been some grim demon, bent on mischief. "Daniel, don't come in; Daniel, you must not come in; Daniel, you shan't come in," exclaimed the lady. "What's the matter now?" said Daniel, who apparently was as much surprised at not being permitted to see us as we were at not being permitted to see him. "What's the matter!" re-echoed his sister; "why, you have got your black coat on!" Daniel was obliged to doff his black coat and put on a blue one, made for a much smaller man, and then he appeared amongst us. Moving nearly as gracefully as a man would do in a strait waistcoat, his appearance was a severe tax on our gravity. The mystery of the black coat rejected, and the blue coat honoured by a presentation, still remained unsolved to my wife and myself, till we overheard a grave matron say, "It was very lucky, as the dear creature wouldn't die now." That is, as was more fully explained afterwards, the black coat would have betokened the death of the bride, if she had seen it. Alas! poor human nature. What a specimen of its absurdity and folly! The black coat of the author was invested with no fatal presage, as he belonged to the clerical order; otherwise, like Uncle Daniel, he must have changed it before he could have tasted a bit of the wedding cake.

The other case is as follows:—A friend of the author had been married, and he and his wife went to pay the customary wedding visit. The sister of the bride was in waiting to receive the company; her mother keeping watch, to see that everything was done in due order. There was a goodly muster of persons, including uncles and aunts, first and second cousins, and friends and acquaintances almost without number. At last the uncle of the bride, a fine portly man, made his appearance, and was in the act of entering the parlour with his hearty congratulations to his niece, when the door was suddenly and rather unceremoniously slammed to by his sister, as though he had been some grim demon, bent on mischief. "Daniel, don't come in; Daniel, you must not come in; Daniel, you shan't come in," exclaimed the lady. "What's the matter now?" said Daniel, who apparently was as much surprised at not being permitted to see us as we were at not being permitted to see him. "What's the matter!" re-echoed his sister; "why, you have got your black coat on!" Daniel was obliged to doff his black coat and put on a blue one, made for a much smaller man, and then he appeared amongst us. Moving nearly as gracefully as a man would do in a strait waistcoat, his appearance was a severe tax on our gravity. The mystery of the black coat rejected, and the blue coat honoured by a presentation, still remained unsolved to my wife and myself, till we overheard a grave matron say, "It was very lucky, as the dear creature wouldn't die now." That is, as was more fully explained afterwards, the black coat would have betokened the death of the bride, if she had seen it. Alas! poor human nature. What a specimen of its absurdity and folly! The black coat of the author was invested with no fatal presage, as he belonged to the clerical order; otherwise, like Uncle Daniel, he must have changed it before he could have tasted a bit of the wedding cake.

[28]See vol. i. p. 313.

[29]The reader is referred to vol. i. p. 249.

[30]Vol. ii. p. 297.

[31]Vol. i. p. 544.

[32]Vol. i. p. 421.

[33]Vol. i. p. 451.

[34]Vol. i. p. 410.

[35]Vol. i. p. 152.

[36]Vol. i. p. 110.

[37]Vol. i. p. 420.

[38]Vol. ii. p. 94.

[39]Vol. i. p. 94.

[40]Vol. i. p. 13.

[41]Vol. i. p. 69.

[42]Vol. i. p. 224.

[43]Vol. ii. p. 440.

[44]Vol. ii. p. 240.

[45]Vol. i. p. 380.

[46]Vol. i. p. 187.

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