mity, and most exemplary patience; and her end was peaceful and triumphant. J. W. Dec. 21st.-At Stonesfield, in the Witney Circuit, George Lawton, aged forty-six. He had been a member of the Wesleyan society during the last seventeen years. His meek and quiet spirit, and the knowledge of divine things which he had acquired, by a prayerful and steady perusal of the holy Scriptures, and other valuable writings, to all of which he was attached, pointed him out, about six years since, as a fit person to sustain the office of a Class-Leader. The duties of that station he with punctuality and success discharged; testifying, on all occasions, his enjoyment of the divine favour, and fervent desire for the "mind which was also in Christ Jesus." His afflictfon, which was protracted, was borne with submission to the will of God; until he yielded up his spirit into the hands of his Redeemer, in the full assurance of hope. J. A. Dec. 21st.-At Layou, in the Dominica Circuit, Lucy Robinson, an old disciple, well known to all who remain of the former race of Wesleyan Missionaries who have laboured in Dominica. She was a faithful "standard-bearer" through a long and consistent life. Honourable mention has been made of her by several tourists who have visited the West Indies, to witness the effects of the abolition of slavery. Her piety was deep and extensive; and she was gathered home, like a shock of corn fully ripe. W. T. W. Dec. 22d.-At Whitby, Miss Jane Oyston, sister of the Rev. George Oyston. From her childhood she walked in the fear of God. When about fourteen years of age, being deeply convinced of sin, she sought earnestly the divine favour; and, whilst praying alone, she was enabled to exercise faith in the atonement of Christ, and received a satisfactory evidence of the pardon of sin. She was a member of the Wesleyan church twenty years, and was anxious to promote the glory of God. Preparations were made for her marriage on the 14th of November; "but death had swifter wings than love." A few days previously, she ruptured a blood-vessel. During the former period of her illness she laboured under much depression of mind; but, subsequently, became resigned to the divine will, and unspeakably happy. Her death was triumphant, and her language that of ecstasy and praise. She often exclaimed, "I am ripening for glory: it will soon be over. Heaven, heaven, heaven! We shall meet before the throne." She faithfully exhorted those who visited her to seek an interest in Christ. A short time before she expired, she said, "He loved me, and gave himself for me;" and added, "Glory, glory, glory!" J. R. Dec. 23d.-At Maryland, in the Monmouth Circuit, Mrs. Elizabeth Jordan, aged eighty-five. She had been an eminently pious member of the Wesleyan society upwards of sixty-five years; and, during the greater part of that period, a useful Class-Leader. Her maiden-name was Baker. While bearing that name, she became acquainted with the venerable Founder of Methodism, stood high in his esteem, and ranked among his correspondents,-as may be seen by reference to his published Journals and Letters. She was highly distinguished by "the wisdom that is from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." As to her religious experience, from her conversion to her death, Christ was her life while she lived, and her gain when she died. H. V. O. Dec. 26th.-At Seaton, in the Axminster Circuit, Mr. Jonas Jagger, aged seventy. For some time before his death he was much engaged in meditation and prayer; and though he had humiliating views of himself, and frequent seasons of depression, his mind was generally in a happy frame. During a long and heavy affliction his experience was distinguished by patience and resignation, arising from a conviction that the Lord had wisely afflicted him. The day be fore he died, he observed, "All is well;" and finished his mortal career by emphatically responding, "Amen, amen!" to the prayer of a Minister who was present. J. C. Dec. 27th.-At Highgate-Lane, in the Birmingham East Circuit, Miss Kezia Collins, aged forty-nine; who had been an exemplary member of the Wesleyan society thirteen years. For a considerable period she had suffered much from a very painful affliction; but in patience she possessed her soul,-manifesting an entire resignation to the divine will. Her end was sudden; but her friends rejoice to believe, that to her sudden death would be sudden glory. W.R. Jan. 22d, 1844.-At Haverfordwest, in the seventy-first year of his age, the Rev. Josiah Hill; a man well known and highly respected in the Methodist Connexion, for his meek piety and useful pulpit talents. As it is more than probable that some one or other of his numerous friends will furnish a memoir of him for the Magazine, it will be sufficient to state, that he had for some years resided at Haverfordwest as a Supernume rary, greatly beloved by the people, as one under whose ministry they had sat with pleasure and profit for many years, during his several appointments to the Circuit. On the Saturday previous to his death he had called on some of his friends, and expressed himself as being better than usual. On the Sunday morning he purposed to go to chapel; but his daughter thought he had better not, as it was very cold. He calmly acquiesced in her affectionate suggestion, and soon after felt himself indisposed, and never went out again in this world. The lamp of life, after blazing up for a moment, went out on Monday night; and his spirit returned, in great peace, and with a well-founded hope, to God who gave it. W. F. CHRISTIAN OBSERVATIONS ON PUBLIC AFFAIRS. Ox Thursday, February 1st, Parliament met for the transaction of business; and never was the British Parliament convened at a more important period; never were subjects of such high importance, and so decisive in their character, likely to be placed before the national assembly. Her Majesty's Speech was, as usual, expressed in general terms; but though no direct intimations as to the character of the measures intended to be introduced by Government were given, yet the reference which is made to Ireland, and to the improvement of "the social condition" of its inhabitants, is calculated to suggest very serious reflections. For ourselves, most sincerely professing to belong to no political party, and owing allegiance only to the truth, we cannot but look at the movements of all parties with melancholy feelings, not desponding with reference to the final issue of events, (how can we, when we remember the control to which they are subjected, and the end to which, by the sure word of prophecy, they are declared to be directed?) but yet fearing with regard to the immediate circumstances to which they seem to be almost unavoidably tending. By no merely political arrangements can "the social condition" of any people be really improved; and it is only to political arrangements that public attention appears at present to be directed. One class of measures is advised by one party, a different class by another; but by none does the real origin of the mischief seem to be perceived, and therefore by none is there a recurrence to the only adequate remedy. The professed friends of the sick man have taken their places, one party on one side of the bed of languishing, another on the other; and they are kindly debating as to which side the patient is to be turned; but not only from none do we hear a word about application to the true Physician, but from one we do hear avowals, and from the other hints not easily misunderstood, that the ease of the patient is to be consulted by a more complete indulgence in that which is the real cause of the disease. And yet, facts are not wanting for the manifestation of the truth, where the mind is not obscured by the mists of party, or hindered from perceiving their real character by what the Scriptures emphatically call "the natural mind," and of which they unequivocally declare that it "receiveth not the things of the Spirit of God." What is Popery doing for liberty in Austria and Italy? What, for good order and civil quietness in Portugal and Spain? What regard for the inalienable rights of men does it express among the Vaudois? And yet to the civil establishment of Popery by Protestant England does one party seem to be willing to come, and thus to get rid of a present difficulty, by sacrificing that only truth which can advance social improvement by producing individual rectitude; while another makes no secret of its plans, but at length boldly avows its design of raising Popery to legal supremacy in Ireland, and restoring to what is called "the Catholic Church" the possessions of which it had so long been unjustly deprived. The report of the debate on the Irish question on Thursday evening, Feb. 15th, represents Lord Howick as stating, (after saying, that he was as decided a Protestant as a man could be,) that Government could not carry on legislation "on the ground of religious truth;" that Catholicism as well as Protestantism "had produced its enlightened and learned Divines, its Missionaries, and Martyrs ;" so that "it could not be heard in a British House of Commons without disgust," that "they should legislate on the assumption that a faith so honoured was false and idolatrous ;" and that to do "full justice to the people of Ireland," "Catholicism should be established there, and the endowments which for these three centuries had been unjustly torn from the Catholic Church, should be restored to it." In all this we see the deplorable effects of party. The design of man's Maker and Lord is, that he should be in all things governed by truth; but his fallen nature leads him to propose to himself objects which, however plausibly disguised, are but his own selfish ends; and as in the pursuit of these he finds it necessary to disregard, and even to trample upon, truth, he seeks to justify himself by jeering those who profess to have found it, and labouring to prove that, even when found, it is unimportant. We believe this disregard of truth in matters of religion, this scoffing at creeds, as they are called, is not only one of the great sins of the day, but and for that very reason—one of the greatest dangers to which society is now exposed. Infidelity, whether coming forwards with the elegance of Bolingbroke, the philosophical subtlety of Voltaire, the romantic sentimentality of Rousseau, or the audacity of Paine,-infidelity has been beaten at every point. The enemy has now changed his mode of attack. Religion is not directly assailed. no! Religion is a very good thing; and all respectable people respect religion! But, then, religion does not consist in creeds, but in charity! And thus, in words which in themselves are, to a certain extent, true, is the deadly poison insinuated where, if presented in its real character, it would be rejected with abhorrence. Practically, whatever difference may exist in theory, the man who is brought to be indifferent to religious truth, occupies the same position as he does who rejects it. And because this is the besetting sin of the age, and because it tends to produce a fearfully corrupt condition of society, we would, in all sincerity and earnestness, seek not only to guard our readers against it, but to stir them up to unflinching opposition. We said, that we saw, in this spread of religious indifference, one of the greatest dangers of the day. Society is actually under the moral government of God; and there is a real and constant direction of the whole stream of events towards the objects distinctly revealed in holy Scripture. If this be so, every movement in contravention of the divine administration must necessarily be injurious to society. The moral govern. ment of society by the world's Almighty Redeemer, and the certainty of the final accomplishment of the plans unfolded in the Gospel revelation, are not speculative, but practical, truths,-truths which constitute the very foundation of all correct political science. These, therefore, all Legislators and Statesmen who are favoured, as in Protestant couatries they are, with the unclouded light of God's holy word, ought continually to keep in view. Within proper limits, Whigs and Tories, Conservatives and Radicals, may propose their schemes as to the minor details of rectorial and legislative proceedings, and contend as to the best methods of conducting the more subordinate business of Government. It will be a long time before men will think alike on these subjects. But let it be always remembered, and by all, that they dispute and act under the control and direction of a power which they can only resist to their own undoing. Men might just as wisely, and just as safely, devise schemes of practical architecture without reference to the laws of cohesion and gravitation, as schemes of practical politics without reference to the laws and purposes of God. "Whoso shall fall on this stone shall be broken; and on whomsoever it shall fall, it will grind him to powder." If Popery be religiously false, it is socially injurious. It is opposed to the will of God; it is therefore wrong: it is opposed to the just rights and liberties of men; it is therefore inexpedient. It is a remarkable circumstance, that the public attention has lately been called to the grinding, degrading persecutions to which the Vaudois are subjected in Italy, contrary to the faith of treaties; and that thus means are afforded for judging upon a declaration of Mr. Shiel, in the course of his speech for one of the traversers at Dublin. He said, "Ireland is the ONLY COUNTRY IN EUROPE in which the abominable distinctions between Protestant and Catholic are permitted to continue. In Germany, in France, the mutual wrongs done by Catholic and Protestant are forgiven and forgotten; while we, madmen that we are, arrayed by that fell fanaticism which, DRIVEN FROM EVERY OTHER COUNTRY IN EUROPE, has found re fuge here, precipitate ourselves upon each other in these encounters of secta rian ferocity." What do our readers think of this? Religious liberty, equal ly for Catholic and Protestant, triumphs all over Europe! Intolerance is only found in Ireland But this subject is too serious to be just noticed in passing, and then dismissed. It forms part of the plan of modern Popery, to appeal to the romantic generosity of England as traduced and persecuted; and this glaring instance must be examined somewhat more fully than our limits here will allow. Mr. Shiel would feel himself insulted if he were told, that he was so ignorant of the state of things in Europe as to be able to make the above declaration in sincerity. We shall take an early opportunity, however, of calling the attention of the reader to this artifice of Romanism, as particularly developed in this part of the speech of the deservedly celebrated Rhetorical Artificer. The debate on Irish affairs has already occupied the House of Commons eight nights, and will not be concluded when this sheet is put to press. We cannot therefore announce the result. To us it appears chiefly remarkable, as showing in one party a full resolution to support Popery, and in the other any thing but a full resolution to support Protestantism. Worldly Statesmen cannot be brought to see the value of religious truth. But, for that very reason, Christian citizens ought to be the more decided and consistent in this important branch of their profession. Ungodly partisans may use them as their tools; but when the end is gained, no advantages will be obtained for evangelical truth. All parties seem willing to acknowledge that Popery is a very respectable and genteel religion; but what is called Methodism will find no favour with them. Here all are too much alike, except that they who are most attached to infidel liberalism, will always regard the doctrines of the cross with the greatest hatred and scorn. In the midst of so much that is pain fully dispiriting, we look at the "Education movement" with great comfort and hope. And why should we not say, with especial comfort and hope, to that part which Wesleyan Methodism is taking? We observed, with no ordinary pleasure, the unequivocal language employed by Dr. Bunting at the important Education Meeting, held at the Centenary Hall, London, of which a full report has been given in the "Watchman" newspaper. The Doctor argued, that education ought to be based on a creed; that is, a distinct specification of religious truth: that education ought not to be sectarian, that is, bitter, bigoted, and exclusive, for that the existence and Christian character of other churches should be acknowledged; but that it ought to be sectional, resting upon the entire system of each Church: and that Wesleyan education should actually be Wesleyan, and that not only in administration, but in profession; that the character of the schools should not depend on the administrators, but be the developement and result of avowed principles and rules. This is as it should be. The school, in this respect, should be as the pulpit. Preaching is expected to be sectional: it may accidentally be sectarian; it is not necessarily so. They who most firmly hold, what we may call, for the moment, sectional truth, may yet most deeply feel man's liability to error, and be most completely under the influence of catholic charity. We once heard one of the greatest poets of this or any other age say, at the Missionary Meeting of a body of Christians with whom he was not sectionally connected, "I give you my love for my own denomination, as a pledge of the sincerity of my love for yours. A homeless charity is neither worth having nor proffering." Let education be founded on truth, and it shall produce both true charity and true morals. The "Parliamentary period" in England is one during which there is always much political conversation, and many political subjects are presented for judgWe have therefore chosen, at the commencement of such a period, ment. to give a statement of principles which, in the eagerness of discussion, may be overlooked, rather than a summary of facts, with which all may be supposed to be acquainted. We again, and in conclusion, refer to the "Education movement." By the instruction which it communicates, and the discipline to which it accustoms, it will directly and powerfully tend to produce that habit which, in a state with a free government, -neither freedom without government, which would be wretched anarchy, nor government without freedom, which would be a deadening despotism,-is of the last importance, the habit of moral self-government. Let our readers depend on it, irrespectively of all party considerations, the only secure foundation and practicable source of political self-government, is personal self-government. He who cannot rule his own spirit, we are taught by the highest wisdom, is like a city broken down and without walls; and a whole nation of such cities, though all should have political arrangements ever so perfect theoretically, would be a nation of disorder and corruption, violence and distress. Politicians may talk as they will about religious truth; but the order of God is never broken with impunity, nor observed without advantage. Men educated to moral and per sonal government will not be tyrants, and cannot be slaves. Among the bless. ings which the Gospel will confer upon men, and which only the plain, old. fashioned Gospel can confer; one, we are persuaded, will be, a manly, noble rational liberty; in comparison of which, for activity without disturbance, for peace without a corrupting stagnation, for obedience without servility, and the maintenance of right without the inflic tion of wrong, the speculations of Greece and Rome will be thrown into obscurity, and no longer permitted to furnish themes even for the school-boy. Go on in your glorious, your patriotic work, ye Christian educators of the people, smiling at bigotry, and turning a deaf ear to the voice of the liberal charmer, charm he never so plausibly. Let your watch word be, not Demosthenes or Plutarch, but Paul and Peter; not Greece or Rome, whether ancient or modern, but Jerusalem and Sion. Go on in your work, and fear not the reproach of men, neither be afraid because of their revil. ings; for God is with you. Train up a generation of enlightened and obedient Christians, and you shall have trained up a generation of free and orderly, industrious and happy citizens. But if you sow the wind, you shall reap the whirlwind. London, February 23d, 1844. POETRY. A NAME. BY MRS. SIGOURNEY. "LET us make us a name, lest we be scattered abroad."-Gen. xi. 4. MAKE to thyself a name ! Which, like the broken hollow reed, Not with the fame that vaunts Make to thyself a name ! Not such as wealth can weave, Whose warp is but a thread of gold, That dazzles to deceive; Not with the tints of love Form out its letters fair, That scroll within thy hands shall fade, Make to thyself a name ! But ask of Him who quell'd |