General Sketch of Miss Graham's Life, Her Views of Study, Extensive Attainments, and Active Devotedness to God

Miss Graham continued to reside in London for some time after her deliverance from that awful delusion, into which she had been permitted to fall. The remembrance, however, of this temporary apostacy was “ever before her” with all that holy shame and self-abasement, which attaches to the “purified” conscience of the pardoned sinner; humbling her in the dust, while yet faith, hope, love, peace, and joy, were the dominant principles in her soul. Deeply also did she feel the constraint of the command given by anticipation to a backsliding apostle; “When thou art converted, strengthen thy brethren.” It was the great object of her ‘Test of Truth,’ to set forth her own case as a beacon of warning, an example of encouragement, and a monument of Divine grace, for the special use of those who might be brought into the same seductive atmosphere of temptation. There is reason to believe, that her work in its original form produced its measure of conviction upon her principal correspondent; and we may confidently expect, that, in a wider circulation, an answer to her prayers for a Divine blessing upon it will be abundantly manifested. During her residence in London, the ministry of the Rev. Watts Wilkinson, and a deep study of the sacred volume, were the ordained means of advancing her knowledge and experience of Scriptural truth. Her intellectual habits were a source of much gratification to her; and mainly contributed, under the blessing of God, to form her character into a mould of solid and permanent usefulness. It is however delightful to observe her Christian simplicity and watchfulness, to subordinate these valuable enjoyments to the primary

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object of the glory of God. Of this the following prayer, found among her papers, will furnish an interesting and edifying illustration.

Before study of any kind, remember that it is but lost labour, except the Lord bless it.

Summary of things to be sought of God before study.

1 1 desire to thank Thee, my God and Father in Christ Jesus, for this and every other opportunity of improvement Thou hast given me. May the opportunity Thou hast given me be blest of Thee! Enable me to receive it with thanksgiving, and sanctify it to me by the Word of God and prayer. O let me know nothing but Jesus Christ and Him crucified; and other things.jf’ustf so far as may be for my good and thy glory, and no further. I would mourn before Thee the base ingratitude with which I have hitherto abused my time and talents, by loving thy gifts more than Thee, and seeking myself, not Thee, in them. Now I bring all my things to Thee; for they are not mine, but thine own. Take that accursed thing, self, out of them all, and condescend to use them for thy glory. I thank Thee, that the meanest employment is acceptable in thy sight, when done in the name of the Lord Jesus. May I set about this, in His name, and in His strength, and to His glory! May I not once seek my own things in it, but the things that are Jesus Christ’s! Let me no longer lean to my own understanding; but may I so acknowledge Thee in all my ways, that Thou mayest establish my thoughts, and direct my paths! Suffer me not to be wise in my own conceit, nor vainly puffed up in my fleshly mind. Make me to lean from mine own wisdom. Be Thou my wisdom. Holy Lord God the Spirit! who dividest unto every man severally as .Thou wilt, bless such of my studies, and in such a degree as may be most to thy glory. If it be thy will, prepare me by them for the work to which I desire thou wouldst call and separate me.* I commit this work, to which I would devote myself, into thy hands. Prosper it or not as Thou seest good. Thy will be done respecting it,

* This was a plan, which lay very near her heart, for the gratuitous instruction of the children of Missionaries, and of Christians in reduced circumstances, with a view to qualify them for the situation of teachers.

only take all self-seeking out of it; get thyself glory, Lord, in all that I do; and keep me from ever wishing to rob Thee of thy glory. Lord, if thou wilt bless me abundantly, grant that in whatever Thou givest me, I may remember I have received it, and not glory as if I had not received it. I set myself to this employment in the name of Jesus: may I have fellowship with Him in it! Let it not become a snare to me; but may the Lord who is my confidence, preserve my foot from being taken in this net, which has so often entangled me!

‘O Thou Glorifier of Jesus! take of the things that are His, and show them unto me, and unto all Thy people, with such light and power, that our wills, desires, and affections may be quite swallowed up in His love. Let us have no will but Thy most holy will. Convince us that all things else are mere dross and dung, in comparison with that most excellent knowledge of our dear Lord and Saviour Jesus Christ, which do thou give us every day more abundantly, making us to know the love of Christ which passeth knowledge. Even so, Holy Spirit, for the sake of thy great mercies in Christ Jesus, to whom with Thee and the Father, be all the honour, all the praise, and all the glory, now and for ever. Amen.’

In the same spirit, an extract from a letter to a young friend engaged in the work of tuition, gives the following sensible advice, with a modest reference to her own case.

March 22, 1827. 4 You ask me whether I think study is wrong. I think, on the contrary, if we study with a view to the glory of God, it becomes a duty to do so. If we study merely to please ourselves, I think it is wrong. Your situation seems to render study necessary; and when we reflect how few of those who are engaged in teaching are truly pious, it ought to stir us up to the best improvement of our time and talents. The love of study and mental amusements has been my great snare, and has so very often led me astray, that 1 have been tempted to give it up altogether. I feel thankful to God, that whenever I have begun to make some progress in my favourite study, he has thwarted my attempt to excel by some seasonable interruption, a fit of illness or some domestic trial. But when 1 think how very useful a moderate degree of mental cultivation may make me, and particularly that it seems the way of usefulness most suitable to me, if I should recover my

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strength, I mean to resume it as soon as I can; and I hope in Christ, through whose goodness every opportunity of improvement is given, that he will not suffer these opportunities to become hindrances to my advancement in the knowledge of him. Let us pray to be taught to feel, that all earthly knowledge is mere dross and dung, in comparison with the most excellent knowledge of our Lord and Saviour Jesus Christ; and then I trust we may pursue, without abusing it, only taking care never to neglect any present duty, or any spiritual duty for it.’

But we will here give some large extracts from an unpublished Treatise On the Intellectual, Moral, and Religious uses of Mathematical Science,’ as conveying her full and matured views upon this important subject.*

* We subjoin an analysis of this manuscript, which will give some view of the extent, general accuracy, and spiritual character of Miss Graham’s mind. Introduction. Chapter I. The Usefulness of Mathematics in learning to Reason; Groundwork of Mathematical Sciences; Art of Stating a Question; Modes of Demonstration; Analysis; Connexion; Art of Simplifying Processes; Intei-mediate Principles. Chapter II. The Beneficial influence of Mathematics upon some parts of the Intellectual and Moral Character; Attention; Abstraction; Penetrativeness and Invention; Arrangement; Moral Habits of Mind. Chapter III. The Disadvantages of Mathematical Studies; Engrossing attention of the Pursuit; Contempt or Mistrust of other Evidence; Effect on the Imaginative Faculties. Chapter IV. The Advantages of Mathematical Science, and of the Cultivation of Reason in general, considered in a religious point of view. Chapter V. A review of the Disadvantages and Temptations to which the Religious Student is Exposed. In the Introduction she specifies the persons for whom sbe primarily wrote — ’ those who, in the ardour of their pursuit after human learning, are not unmindful of its immeasurable inferiority to “the wisdom which is from above.” To them,’ she remarks, ’ study of every kind presents considerations of higher import than even the intellectual benefits that are reaped from it. The introduction of religion into secular matters is too often censured as impertinent and unseasonable; and many will think it wholly out of place in a work professedly on science. I can only reply,’ she adds, by the simple confession, that I should grieve to be acquainted with that science, which might not, under God, forward in some way or other the grand object of my existence. “Thou shalt teach them diligently to thy children, and shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down,!Bfcd when thou risest up.” {Bent. vi. 7. ) These are the commands of God concern-Speaking of study generally, she marks with accurate discrimination the different principles of the worldly and the Christian student.

1 Many and varied are the motives by which the worldly student is actuated. But his views all centre in some way or other in his own person. Self-gratification, self-advancement, self-interest, are mingled with them all. The Christian student is also variously influenced. But he has learned to transfer all his actions to another centre. The glory of his reconciled God is the point on which they all turn, the compass by which they are all directed. The outward conduct of the two characters may present many points of similarity. Their inward intentions are totally and irreconcilably different. The intrinsic excellence of science, its ennobling influence upon the mind, the delights that are to be enjoyed in the pursuit of it, and the benefits that are to be reaped in its attainment; — these are objects common to the man of the world, and to the religious man. But mark wherein the difference consists. With the former they are primary objects of consideration; the latter beholds them only in a secondary point of view. The Christian student is far from despising the advantages of study. He has felt what it is to thirst after knowledge, and possesses a keen relish for the pleasures of intellect. But he puts all these considerations away from him, till he has answered a question of higher importance. His first inquiry is — ‘How shall I study for God] How shall I render my acquirements subservient to his glory V If he cannot answer the question to his complete satisfaction, the uneasy recurrence of it will prove a continual drawback to the spirited and successful prosecution of his studies.’

Upon a very prevalent misconception upon this subject, she gives the following just remarks, —

‘It has been too much the practice with a well-meaning but injudicious portion of the religious world, to decry human

ing the momentous truths of Scripture. They leave us very little ftime for science, independent of religion. Every believer in the Bible will endeavour to act in the spirit of these words. He will consider that time as lost, -which is spent without regard to eternity; and that learning as useless, which he cannot employ in subservience to heavenly knowledge.’ This valuable manuscript was written about two years before her death. She had intended, during her last illness, to have revised it for publication. But increasing weakness, and the overwhelming impression of the near prospect of eternity, compelled her to relinquish her design.

learning, as if it were a thing absolutely unchristian and pernicious. They attack it in the gross, and apply to it all that the Scripture has said concerning “the wisdom of this world.” They appear to forget that these censures apply not to the use, but to the abuse, of human learning. Those who “lean to their own understanding,” who are “wise in their own conceits,” who set human wisdom in the place of the Holy Ghost’s teaching — these are the wise and learned, of whom the Scripture affirms, that the things of the kingdom are hid from their eyes. But the description was never meant for the discouragement of those who pursue human study in a simple, child-like dependence upon God. It sometimes happens, that the young convert, full of religious zeal, and possessed with some vague and ill-defined notions of the worthless ensnaring nature of human learning, is led by a mistaken sense of duty either entirely to abandon it, or greatly to slacken his efforts in the attainment of it, and so to shut himself out from a wide field of future usefulness.’

Upon the lawfulness of study she draws the line with great precision and Christian simplicity.

* Does the time’ — she asks — 4 you now devote to study, break in upon any known and immediate call of duty 1 If it does, your way is clearly pointed out. No prospect of future good can justify you in the neglect of present duty. Your studies must, according to circumstances, be wholly abandoned, or laid aside, till you can resume them without feeling that conscience is drawing you another way. Perhaps you are ready to exclaim, that “this is a hard saying.” You cannot contentedly resign or postpone your hopes of mental improvement. Still less can you consent to hazard the loss of all that you have already acquired. Suffer me to remind you of two points of view, in which it imports you to consider this question.

‘I readily admit, that the studies of worldly men may be successful, notwithstanding the evil spirit in which they are prosecuted. “They have their reward.” But nothing that you, do can prosper, without the divine blessing. This must be the crown of your undertakings, or you labour in vain. If you know any thing of the spirit of prayer, you make it your constant request, that all your doings may prosper, as far as they will promote the glory of God, and no further. In answer then, to your own petition, God must withhold his blessing from your most laudable employments, if they do not lie in the direct path of duty. On this account you have no rational prospect of success. If you do succeed, be assured that some root of bitterness will spring up from the very accomplishment of your purposes. To continue your studies, therefore, under existing circumstances, would be to subject yourself to certain vexation and disappointment.

‘On the other hand, I would remind you, that if you simply attend to your duty, and resolutely forego the most beloved pursuits the moment they come into competition with it, there is no fear that you should lose any thing- by such conduct. He who made and who preserves your intellectual faculties, can surely enable them to retain anything that will be really useful to you. Your small stock of knowledge will, with his blessing, carry you further than the acquisition of the whole circle of human science could do without it. We niay affirm of intellectual gains, no less than of those which are gross and tangible, that “a little that a righteous man hath is better than the riches of many wicked.” We are commanded to “be careful for nothing, but in every thing to make our requests known unto God.” You may therefore, in faith, commit your studies and acquirements to Him. You may freely ask, and confidently expect, that he will take care of them for you, and return them to you, whenever they shall be wanted for his service.’

The lawfulness of study being proved, its expediency, importance, and responsibility, are next considered.

‘But perhaps the contrary to all this is your case. You feel that you can devote a certain portion of your time to study, without infringing upon any prior and more imperious demand of duty. If it he thus with you, your studies are undoubtedly lawful. It only remains to inquire, how far they may be expedient for you.

‘Of this, you must yourself be the best judge. It must depend on a variety of circumstances, the particular bent of your talent; the opportunities of improvement which lie within your reach; your present situation, or your future prospects in life. Let us suppose that all or any of these combine in such a degree, as to give you reason to hope that your studies may open a door of usefulness. I shall endeavour to convince you, that no fancied dread of the snares and temptations attendant upon human learning ought to deter you from the pursuit of it. In your case the acquisition of knowledge is not merely a permitted employment, but a positive duty.

God has made nothing in vain. He has given us nothing, which we may not use to his glory. This we admit without reluctance in reference to every minor blessing, with which his bounty has enriched us. We acknowledge, that our health, time, riches, influence, are all entrusted to us for God’s service, and capable of being used to his glory. But do not they make a strange exception to this general admission, who so roundly assert the utter inefficiency of human reasoning, and of human learning 1 If so many things, which we possess in common with unbelievers, may yet be legitimately improved to the glory of God, why is the understanding to be excepted 1 Why must that best and fairest of God’s common gifts be suffered to lie waste, only because it is a common one1? None can deprecate more earnestly than I do the idea, that the unassisted light of human reason can ever make us wise unto salvation. But shall we therefore say, that the reason takes no part whatever in our reception of truth 1 Remember, that he who gives you spiritual teaching is the very same who gave you this human understanding. He gave you not the former to supersede and overpower, but to guide and enlighten, the latter. Both are alike his gifts; and though the one is inferior to the other, and useless without its aid, yet we must neither neglect nor despise it. Nothing that he gives can be worthless. So much for reason itself. And as for those parts of human learning, which contribute to strengthen and improve this faculty, they also are given by God; means which he has adapted to the fulfilment of no ignoble purpose. We are just as much bound to use those instruments which Providence has placed within our reach for the cultivation of our understandings, as we are bound to attend to the culture of our fields. Nay, unless we deny that our minds are better things than our fields, we are more called upon to encourage the growth of the former than of the latter. If God has given you superior faculties, and the means of improving them, there cannot be a more manifest token, that he intends they should be improved. The parable of the talents is never more fairly exemplified, than when, in the way of duty, we go and trade with the natural abilities which our Divine Master has distributed to us, till we can bring them back to him with the grateful acknowledgment, “Lord, thy pound hath gained ten pounds.” ‘If then you are possessed of superior powers of mind, remember, that the source from whence they emanate is divine. Esteem the gift very highly for the Giver’s sake; and seek to bring- it to that perfection, of which he has made it susceptible. Use your talents, as not abusing them. Keep them in the dependent, subordinate station which they are intended to occupy. Expect not from them more than they are capable of performing. But expect something from them. Do something with them. Cannot you find any use for them T Take them to God. He has large fields for their employment. There is ample room in his vineyard. Pray that he would send you forth to labour in some way or other in that plenteous harvest, whose labourers are so few. There is nothing so sweet as this simple committal of your way to one, who is infinitely able to guide and protect you in it. “In all thy ways acknowledge him, and he shall direct thy paths.” Then they become paths of usefulness indeed. The most brilliant fancy, the profoundest judgment, clearest understanding, the most extensive learning, are in themselves less than nothing. But intreat the blessing of God upon them; and you shall find they will be worth just so much as he pleases. The infidel exerts the whole force of his understanding, blinded as it is by the god of this world, in opposing the doctrine of the cross. Let yours, illumined by a

beam from the fountain of light, be no less unequivocally devoted to the service of the cross. Think not the time lost that you spend in study, if you are studying in and for God. Do not say; ‘I will layaside the vanity of human learning, and trust only to the divine teaching for powers of sound argument and appropriate expression.’ You might with equal justice say, ‘I will abandon the superfluous toil of ploughing my lands, and confide in Providence for a plentiful crop.’ It is true in both these cases” that the increase cometh from God only; but it is no less true, that he will have the planting and the watering to be ours. God will not help you, if you refuse to help yourself. The trust of the slothful is an impious and a foolhardy trust. His mind, like his vineyard, shall be grown over with weeds.

‘In intellectual, as well as in spiritual gifts, “the Spirit divideth unto every man severally as he.will.” Thus we read, that “Bezaleel was filled with the Spirit of God, in all manner of workmanship, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer.” And if these meaner talents come directly from him, how much more the nobler properties of the understanding! Are you in debted to his bounty for the possession of a piercing and commanding intellect, and strong powers of reason 1 I am sure he did not give them to you for nothing1’? Why fold that napkin round them 1 It is your Lord’s treasure. What possible right have you to “bury it in the earth?” Do what you will with your own, if indeed you can find any thing which is your own. But beware how you trifle with what is his. He is coming, and will expect to “receive it with usury.”

* Consider, had those powers of mind belonged to you as the bondman of Satan, how would you have toiled to perfect them for his service! How much mischief would you have contrived to do with them! And shall “the Lord’s freeman” take no pains to improve his talents in his Redeemer’s cause? Shall no good be done with them, now that they are Christ’s 1 It is in truth a strange doctrine, that they must lie dormant, because Satan has no longer any claim upon their exertion.

4 Why is it, that we have such a dread of calling in the aid of our reasoning powers 1 Is it not, because we look upon reason as something of our own! If we reason in faith, is it not the Spirit of our Father speaking within us, just as much as in any other mode of addressing the unconverted! If we employ human means only so far as we have the warrant of Scripture, of past experience, and of present providences; if we cultivate our faculties in the humblest and simplest dependence upon God; surely this is neither making flesh our arm, nor “leaning to our own understanding.” ’

Some difficulties connected with study are then discussed in interesting connexion with Christian principles.

‘I cannot Taut attribute many of the difficulties which perplex and obstruct the Christian student, to his not studying sufficiently in faith. We do not pursue our intellectual contemplations in the same simple, child-like dependence, which we are sometimes enabled to carry into our other duties. We make study an employment too entirely secular. We are apt to consider it as something wholly apart from religion. It is one of those subjects, upon which we do not permit ourselves to converse freely with our heavenly Father. To apply to him at every step for counsel and assistance, would convey to us an idea of presumption. WTe are afraid to trifle with the majesty of God, by expecting that he will take an interest in the mere earthly improvement of the intellect. That he both gave us this intellect, and bestowed on us the means of its cultivation, is admitted by us beyond the possibility of a doubt. WTe adore the bounty which has adorned and enriched us. But we hesitate to believe in a condescension, which shall stoop to notice the petty progress of each minute portion of this intellect, and make its daily and hourly advancement the object of benevolent concern. I would not, my beloved fellow Christians, utter one single expression, which might impair your veneration for the Divine Majesty. But in this timid reserve I perceive no marks of genuine veneration. Your privilege is to draw near to God with the tender reverence, the sacred familiarity, of a beloved child. To shrink from his presence with the retiring fearfulness of a slave, is to dishonour the scripture representation of his attributes. And in which of your earthly affairs can you hope that the benevolence of your Father will be interested, if not in the cultivation of your reason7? It is the gift by which he has distinguished you from the rest of his earthly creation. It is that which stamps you with the impress of Divinity, which tells you you are born to immortality. The immensity of condescension by which the Most High bends his regard to any of our paltry concerns, is indeed beyond conception, as it is beyond praise. But if, where all is so unworthy, I might dare to mention one thing as less unworthy of his notice, it would be the progress of the mind. We” are fearfully and wonderfully made.*’ But our intellectual faculties are the surpassing wonder, the crowning excellence of God’s creation. The countless worlds that are scattered over the infinity of space, declare the glory of God. The magnificence which created, the strength which upholds, the wisdom which governs the mighty system, afford inexhaustible matter of wonder and adoration. But the intellect, which is able to reflect upon all this, is something far more admirable, in which the glory of God is more greatly conspicuous. The original formation of reason is not, however, more wonderful, than the improvement of which it is capable. A man of a highly cultivated understanding appears altogether a being of a different order from one wholly destitute of the advantages of education. Reason, as it is the noblest of our faculties, so it is the most capable of being conducted to a high degree of perfection. And God is glorified in the perfection of his works. When therefore you cannot confidently look for communion with God in the exercises of your understanding; when you are afraid to expect his co-operation in the use of the meanest of those human aids which he has given you for its improvement, it can only be accounted for in two ways. This hesitation proceeds either from the absence of a religious motive, or from d 2 an infirmity of faith. If you have no decidedly religious motive for your studies, I do not see how, with any colour of propriety, you can devote yourself to them at all. I am not surprised to hear

that doubts and difficulties throng your path. But if you are seeking to cultivate your understanding with a single eye to God’s glory, you may so conduct each one of your literary employments as to enjoy his presence all the time you are engaged in it. You may draw near to God, even in your studious hours. He will not despise any thing that you do for him. His love accepts your worthless services with as much complacency as the princely obedience of an angel. I repeat it; to study in faith, in a humble, simple, child-like faith, removes every perplexity and temptation incident to its pursuit. Your employments will then cease to appear altogether secular. Cultivating your reason as God’s gift, and assured, that he beholds not with indifference your feeble attempts to glorify him in this greatest wonder of his creative power; its commonest exercises will become in a measure sacred as the exercises of religion. Spiritual improvement, with no lingering step, will accompany your intellectual progress. “Holiness to the Lord” will be written upon the most trivial of your studies.’

The influence of a vain-glorious spirit, as the canker upon this holy principle of faith, is pointedly illustrated.

‘When once the thought of what men will say of us is permitted to mingle with our studies, all spiritual comfort in them is at an end. Our faith must necessarily languish. It can no longer be a living faith, an active principle. “How can ye believe, which receive honour one of another’?” was the severe rebuke of Jesus to the vain-glorious Pharisees. When I observe a Christian delighted with the homage that is paid to his eloquence, his judgment, or his taste, should he tell me, that his “love is not waxing cold,” that his faith is as strong as when none but God cared for his obscure name, I should be beyond measure astonished at such a circumstance, if indeed I could credit its reality. But in truth, the assertion only proves that the man’s heart must be already “hardened through the deceitfulness of sin;” or that he has never known what true faith is, for “how can he believe,” so long as he is” receiving honour from men V ’

The snare of self-indulgence connected with study, is most profitably treated.

‘I have all along supposed, that you are studying with a view to the benefit of others, rather than to your own gratification. Yet even in this case self-indulgence may insinuate itself into your pursuits. If you possess a talent for them, they will prove so attractive to you, that you will become ’ attached to them for their own sake. You will be tempted to prolong your pleasing employments, and suffer them gradually to steal something from the time appointed for other duties. We have already touched upon the absorbing nature of our mathematical studies, and the intellectual disadvantages which ensue from giving way to their silent encroachments. These, however, are of small moment, when compared with their corroding influence upon our spiritual enjoyment. An excessive fondness for these abstruse meditations, a habit of indulging in them for their own sake, will-be as a worm at the root of our communion with God. A lamentable declension from his ways, will be the probable consequence. By insensible degrees the thoughts of our literary pursuits will begin to mingle with our serious meditations. Then the hour of study will break in upon the hour of prayer, and perhaps in time may totally interrupt or supersede it. Who can tell the train of evils which will follow such an intermission of our spiritual watchfulness I When prayer is omitted, study is unsanctified. Every selfish motive has free permission to enter; nay, is invited, as it were, to take possession of the heart, whose sentinel has thus deserted his post. And with what impertinent excuses do we entertain conscience all the time! ‘I am just now so occupied, that I am scarcely in frame for prayer. Were I to attempt it, I should find it im- .possible to disengage my thoughts from the busy, perplexing reflections which have taken fast hold of them. When I have followed out these investigations to some satisfactory conclusion; when I have considered this or that point a little more fully; when I have conquered this difficulty, or corrected that mistake, then my mind will be in a placid uninterrupted frame. Then shall be my hour of prayer. I shall then betake myself to my spiritual duties with tranquillity and delight; whereas now they would be a weariness, a formality.’ Thus the hour of prayer is put off to “a more convenient season.” Our contemplations detain us longer than we had anticipated. The evening shades thicken round us; still we. are deeply engaged in our inquiry; still unsatisfied with the result. Midnight surprises us at our labours; and at last the lateness of the hour warns us to repose, before we have found time to pray. A sense of languor and drowsiness, the natural result ot our intense mental exertions, either quite prevents our devotions, or compels us to insult God with a prayer from which the heart is absent. We retire to rest with the paiftful feeling that we have lost a day. For every Christian must be sensible, that he cannot rob God of his portion of the day, without robbing himself of the whole. Still the deceitfulness of sin will follow us with a lying consolation. ‘It is but one day; to-morrow I shall awake refreshed, and my first thoughts shall be with God.’ Let us not silence conscience with this deceitful plea. If I am not greatly mistaken, this one lost day is the forerunner of many more. Our foot has begun to slide, our steps to decline. To a heart prone to depart from God, this retrograde motion is natural and easy, while the effort to regain a forward progress is immensely difficult. The sin to which we have yielded to-day, will revisit us to-morrow with more urgent solicitations. Self, having obtained the indulgence of one day, will plead hard for another. To make no more than one deviation from the straight path, is infinitely more

difficult than not to deviate from it at all. “The backslider in heart shall be filled with his own ways.” Perhaps the very circumstance of having a religious motive for study, may then be used by us as a cloak to hide our defection. ‘All my pursuits are designed to fit me for engaging in God’s service. I cannot therefore go very much out of the way of duty, by devoting to them a little more time than prudence might otherwise have dictated. My present diligence will one day be turned to account in the cause of religion; it cannot therefore be wholly misplaced. ‘• Thus, in the plenitude of self-indulgence, we can talk to ourselves about our zeal for the Lord of Hosts. Our conduct resembles that of the priests, who “offered polluted bread upon the altar, and then said, ‘Wherein have we polluted thee?’ “If we would offer any acceptable service to God, it must not be thus defiled with self.” Hath the Lord as great delight in” our worthiest pursuits, “as in obeying the voice of the Lord %n We are told that “to obey is better than sacrifice, and to hearken than the fat of rams.” Our poor worthless attempts in the cause of our Redeemer can be of no value, but as they are accepted by God through his intercession. How foolish then to imagine that we can succeed, while we neglect thus offering them to God in frequent and faithful prayers! If we will work in our own strength, we must expect to be left to such success as our own strength is able to ensure.

‘Do you, upon serious reflection, perceive that you are now yielding in any way to this self-indulgent temper? Let me earnestly recommend a temporary cessation, if possible, from the employments that have ensnared you. A month, a week, in some cases even a day, rescued from your too fondly cherished occupations, and devoted to earnest prayer for future preservation and direction, may enable you to resume them without danger. But, as you value your peace and spirituality of mind, beware of returning to them, till you experience so much sweetness in heavenly things, as to make the very best of earthly things appear trifling and insipid in the comparison. The memory of Henry Martyn is sacred to every Christian student. The rule by which he regulated his literary pursuits, deserves to be called the golden rule of study. Let us carry it into all the parts of human learning. It will strip them of every excessive and ensnaring attraction. ‘So deep,’ says his biographer, ’ was his veneration for the word of God, that when a suspicion “arose in his mind, that any other book he might be studying was about to gain an undue influence over his mind, he instantly laid it aside; nor would he resume it, till he had felt and realized the paramount excellence of the Divine oracles.’

She adverts to what she had said above, as suggesting a safe-guard against some temptations of self-sufficiency and self-dependence.

‘The only effectual remedy I have met with, is to consider human reason and spiritual teaching in one respect exactly in the same point of view: I mean, as both freely bestowed by God, to be increased, continued, or suspended, at his pleasure. I would consider every little improvement in my studies; the smallest extension of my intellectual powers; the least ray of light that shines in upon my natural reason, when engaged in the commonest earthly speculations; all these I would consider as coming just as directly and absolutely from the Spirit of my God, as I do those sacred influences which inform and comfort my spiritual existence. Ceasing to look upon reason as our own, we should cease to lean upon it with a misplaced confidence. What we expect from it would be expected from the God to whom it belongs, not from ourselves, who have no right in it. The only way to preclude all glorying and trusting in our own things, is, to have nothing of our own. Then, when all is God’s, we can neither confide too much, nor expect too largely. Thus David acted. He said, “I will not trust in my bow, neither shall my sword save me.” Did he therefore resign the use of the sword and of the bow? No: but he ascribed the strength which moved his arm in wielding them, to God; “It is God that girdeth me with strength;” “He teacheth my hands to war, and my fingers to fight.” There is nothing so reasonable or so delightful as this unreserved ascription of all our intellectual powers to “#God our Maker, who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven.” He who thus realizes the property of God in his reasoning faculties, may without arrogance indulge in anticipation of their usefulness, which to a weaker faith, would seem the height of presumption. It is not that he esteems the instrument too highly; but that, viewing it as God’s instrument, he can set no bounds to its efficiency. He does not imagine that his own arm can bring victory. But through God he knows he shall do valiantly. He enters deeply into the prophet’s feelings; “I cannot speak, for I am a child.” But the answer of the Lord is graven upon his memory; “Whatsoever I command thee thou shalt speak.” He is Teady to exclaim with Moses, “Who am I, that I should go upon the Lord’s errand] I am slow of speech, and of a slow tongue.” But his diffidence vanishes before the firm assurance that God “will be with his mouth, and teach him what to say.” To cultivate our reasoning powers with this absolute hopelessness of their single efficacy, and these large expectations from them as instruments in the hand of God, is to bring a certain blessing upon all that we do with them. Hope nothing from yourself. Think nothing too great to hope from the bounty of your God. A firm adherence to this simple rule would enable you to bring your reason to the highest degree of perfection; for God will honour those who thus honour him. “Cease then from your own wisdom.” “Trust in the Lord with all your heart, and lean not to your own understanding.” Sure I am that if your trust be thus in the Lord, he will teach you “excellent things in counsels and knowledge.” You shall both “know the certainty of the words of truth,” and be able to “answer the words of truth to them that send unto you.” ‘Again, * It is the perfection of intellectual enjoyment to receive reason entirely as the gift of our God, and every improvement of it, as a fresh token of his love. Every thing is good, must be good, if we view it in this light. How shall it not be good, if it comes directly from our Father’s hand 1 How shall it not be very good, if sanctioned by our Father’s blessing? You know that” a gift is as a precious stone in the eyes of him that hath it; whithersoever it turneth, it

prospereth.” And then, “the blessing of the Lord, it maketh rich; and he addeth no sorrow with it.” The poorest trifle becomes valuable, if it be the gift of love. But reason is itself a precious stone, a costly gem. When received as a gift it becomes a charmed stone, a talisman to shield from harm, and to ensure prosperity. Only acknowledge all your earthly acquirements in this light, and you shall find, that, whichever way you turn them, success shall attend your endeavours. Regard every one of your mental faculties as given to you by creating love. Rejoice in the gift, because redeeming love has restored it to you with a seven-fold blessing. Here is a shield of love, if the shield of faith appear insufficient for your defence. For will not you earnestly guard against the abuse of a thing so given and so blessed?’

Her encouragement and advice in the resistance of self-indulgent temptations is truly excellent.

‘It is encouraging to reflect, that if “you are Christ’s, all things are yours.” Whatever talents he has given you are yours, freely to use and improve. They are also His; therefore you may confidently expect, that he will get glory to himself out of them. And this, if I mistake not, is your wish. Your acquirements are of no value in your eyes, except as you can use them for Christ. Begin then and end all your studies with him. Seek to find communion with God in every one of them. “Do all in the name of the Lord Jesus, and to the glory of God.” The curse which clings to the best of earthly things, and which once shed its baneful influence on all your intellectual faculties, is now taken away in Christ Jesus. Once perhaps your talents might have made you a splendid mischief, a brilliant pest to society. Now if you use them in faith, they shall be an instrument of healing and of blessing.’

The following closing remarks place the balance between intellectual and Christian wisdom with admirable clearness and beauty.

‘On the whole, in attempting to decide upon the true merits of human learning, my readers will not acquit me of the charge of inconsistency, unless they bear in mind the twot

fold principle upon which my assertions are founded, and from which I hope I shall not appear to have deviated. On the one hand, I conceive that to enlarge and strengthen, to cultivate and refine, to enrich and beautify the intellect, is of all the objects of mere earthly attainment, incomparably the most worthy. Viewing study in this light, I cannot but speak in its favour with some degree of liveliness and passion, as one who has tasted, though very slightly, of the benefits which flow from it. On the other hand, when I compare this best of earthly things with the lowest and meanest of heavenly attainments, it sinks ineffably in my esteem; no longer possessing any intrinsic worth, but valuable only from its subserviency to these higher objects. Considering it, therefore, in this point of view, I am exceedingly fearful of overrating its efficacy. T am led to speak of it with the caution due to a pursuit, which is equally capable of becoming a singular blessing, or an extraordinary snare. Thus when I weigh intellectual cultivation in any earthly balance, I cannot but adjudge to it a decided superiority. But when I place it in the balance of the sanctuary, I perceive that it has no weight at all, but what it derives from the blessing of God on accompanying circumstances. By affixing to human learning any independent value, we take from it that which it really has; for though exceedingly useful as a submissive attendant upon divine knowledge, it can do us nothing but harm, if we permit its entrance as a dominating usurper.

‘We should be less apt to set our hearts upon the pleasure of intellect, if we reflected how much they partake of the evanescent nature of all earthly enjoyments. When this little moment which we call life is fled, of what use shall our studies be to us 1 Our enlarged faculties will then discern in an instant more than a thousand lives of intense application would now enable us to discern. Our earthly pursuits and attachments are among those “childish things, which we shall put away,” when we arrive at man’s estate. The very best and wisest of them are but the “summi amores puerorum, qui una cum praetextd ponentur.” While, however, we are in this fleeting state of existence, we must not despise those temporary delights and assistances, which the goodness of God has so wonderfully adapted to our imperfection; nor need we fear to avail ourselves of them with due moderation, and in a simple dependence upon God’s blessing. But never let it be said of the Christian, that he is so much absorbed in “things temporal,” as to neglect, for one moment, “the things which are eternal.” ’

The intrinsic excellence of these remarks render an apology for their introduction needless. The high and general importance of the subject, the full development of its true principles, the solid and expanded views, and, above all, the Christian wisdom, spiritual simplicity, and unction which pervade the discussion, will commend it to the profitable attention of every intelligent reader. The treatise itself (the writer here speaks from more competent judgment than his own) might probably be considered by men of science, as not formed upon the more approved system of mathematical study; and, though displaying much power and clearness of mind, is occasionally inaccurate in definition and illustration. The practical and excursive remarks (judging from the preceding extracts, and some others hereafter to be adduced) will however be generally considered to possess no common value.

The writer has been induced to extract so largely from this instructive manuscript, chiefly with a view to two important classes of persons in the present day. In this era of religious excitement the minds of a large mass are at work, inquiring, or rather speculating, in a feverish state of restlessness and perplexity. Their feelings are interested, animated, and more or less intensely occupied with the engrossing subjects now brought before the church. Yet often — among the young especially — whether from defect of education or of mental cultivation, their judgments have little power of discrimination; their principles are confined; and their profession mainly characterized by spiritual dissipation, which exposes them to the besetting snares of a disputatious temper, self-conceit, and self-delusion. To such we would strongly recommend the principles, obligations, and advantages of Christian study, which Miss Graham has so admirably laid out before them. The solid influence of these intellectual habits upon her own character, furnishes the most satisfactory illustration of their importance. So far from diverting her attention from the supreme concerns of eternity, they enabled her, through Divine teaching, the more steadily to concentrate her interest in habitual, enlivening, and practical contemplation.

To Christian professors, whose habits and pleasures are found in the field of intellect, we cannot but observe, how much they may learn from this highly-gifted saint, of that “simplicity and godly sincerity,” that careful inspection of mo-E tives, that watchful subordination of natural indulgence to the supreme object of the glory of God, which can alone exclude the blast of Divine jealousy from these legitimate sources of enjoyment. All her views of science were received through a spiritual medium, and elevated her soul to the hallowed atmosphere of communion with her God. The spirit of prayer was the constant guard upon her intellectual studies. Never did she enter upon the daily course of tuition with her young cousin without earnestly imploring the blessing of her heavenly Father. We have already seen a specimen of her spirit of supplication on this interesting subject, upon which it would be well for the student to meditate, till his heart becomes deeply imbued with its simple spirituality and enlargement. How delightful again is the pattern set forth in one of her letters! Speaking of some perplexities relative to the pursuing of her studies, she adds — ‘I am now resolved, God helping me, to give this week to prayer, presenting each of my studies to Jesus, that he may prosper and sanctify it by his Spirit, take from it all self-love, and cause me in all my employments, even in the least, to aim at his glory, and to labour in his name. Join with me in this prayer.’ Not less instructive is the practical spirit that pervaded her studies. Nothing was done for self-indulgence. Her pursuits were only valuable in proportion as they were consecrated. In every thing, to her to live was Christ. Nothing besides seemed worthy the name of life. Nothing seemed to command her interest independent of this great object. To a correspondent, who had inquired her sentiments relative to the cultivation of her mind, she writes — ‘I think it may be done, with a prayer however, and a resolution, that all that we do shall one day be employed in the service of Christ. I think the only thing is, never to lose sight of this great object. And to this end I know no other means than that of making it a subject of prayer. I have often been prevented from praying for success in study, because I thought it was better only to mention spiritual wants at the throne of grace. But I now think, that after having asked a blessing upon our common occupations, we are less likely to forget the end, which alone can enable us to follow them without danger. Apart from this holy simplicity of principle, (which is the exclusive character of the Christian student,) learning’ — as Mr. Baxter tersely remarks, — ’ is but the pleasing of the fancy in the knowledge of unnecessary things.’ Intellectual pleasures will be purchased at the fearful expense of the loss of heavenly communion with God. In the cultivation of this spirit, we shall be enabled to honour our God, and to receive his needful aid in literary as well as in religious pursuits. The solid advantages of study indeed will be safely enjoyed, and therefore will become a medium, by which the Divine glory will be displayed, and the presence of our God will be realized with a higher zest and a more abiding influence.

But in returning to Miss Graham, we may add, that her studies were not confined to the severer branches of knowledge. She had cultivated an acquaintance with the Roman classics with considerable success.* In the field of modern literature and taste, she was perfectly familiar with the French, Italian, and Spanish languages. For the first two,

* To one of her correspondents she recommends the study of the Latin Grammar, as the means of a clear understanding of ’ that noble language,’ and of ’ ennobling the intellect by the reading of the poets and historians of that language.’ Two other advantages she notices — that of a more distinct and enlarged acquaintance with our own ‘language, in great part deduced from the Latin,’ and that of forming a good style, adding — ’ that the English style of a person well-instructed in Latin acquires great richness and fei’tility from the number of classical and energetic words of which it is composed.’ While however in her manuscript she points out the substantial advantages of this instructive field of intellect, she does not fail to advert to the restriction, which sound Christian judgment is constrained to impose upon an indiscriminate indulgence. ‘If,’ she observes, ’ we cultivate classie literature with a view only to increase our fund of critical knowledge, we shall miss many of the benefits which we might have derived from pursuing it with a more valuable and extensive design. The true ends of that fascinating study are to impart chasteness and elegance to the style, to enrich the mind with manly sentiments, beautiful images, and poetical associations.’ She elsewhere recommends the cultivation of this field of literature as ‘a corrective to’ what she calls ‘the cold and jejune expression, which marks the style of the. mere mathematician. I acknowledge,’ she adds, ‘the Christian objections that are urged, not without weight, against the study of the ancient authors. I am only advocating them under proper restrictions, and with due moderation. Thus guarded from abuse, let them walk hand in hand with the more abstruse sciences. They will mutually aid and correct each other. A high degree of classic elegance is consistent with strong powers of sound argumentation. The combination forms a style of reasoning as pleasing as it is convincing. The simplicity of a mathematical style is thus kept from degenerating into poverty, and its cautious correctness is not permitted to stiffen into a frozen sterility.* she had proper masters. The last she learnt from a Castilian, who was introduced to her father’s house, in exchange for teaching him her own language. In order to improve herself in the knowledge of the languages, she made considerable use of them in mutual correspondence with her young friends. For the same purpose she translated Goldsmith’s Vicar of Wakefield (a work not congenial to her taste, but selected as a good specimen of English style) into French, Latin, and Spanish, and commenced an Italian version. She made a similar use of Gil Bias, to perfect herself in the Spanish language for an important object, which will shortly be noticed at length. She appears, however, to have ultimately relinquished this work for a reason equally characteristic of her good sense and Christian simplicity, ‘Should I become,’ she writes to her correspondent, ’ perfect mistress of the pleasing and pregnant style of Gil Bias (of which I intend to write at least two volumes,) it would be almost too light for the serious subject on which I wish to write.’ In the same spirit the project even of these two volumes seem to have been quickly laid aside. The next week she writes to the same correspondent: ‘I told you that I had begun to write Gil Bias very diligently. But yesterday I thought of the folly of thus employing myself about a work in which I wished Christ to do all. I am therefore determined to give the remainder of this week and the following to reading the Bible with prayer.

The best English writers wrere familiar to her, especially the standard works connected with the philosophy of the mind. She appears to have made herself thoroughly acquainted with the principles of Locke. She speaks in one of her letters of reading his important Essay on the Conduct of the Understanding for the twentieth time with renewed interest, and recommends to her correspondent the study of this work with great earnestness, as the means of giving her an increased thirst for pursuits purely intellectual. Stewart was read with much improvement to herself. Butler’s Analogy was also upon her first shelf. The following letter to her cousin gives a lively and intelligent view of her interest in these valuable writers. *

Hastings, July 26, 1823. 1 1 am very glad that you like Butler; I found, as you do, not only that he is humble himself, but that he inspires his readers with sentiments of humility. He shows them the littleness of human reason, and how weak it is where it will not submit to the light of revelation. I will tell you the good Stewart has done me. I have long- felt that all the efforts I have made to obtain true knowledge have been almost useless. Stewart has shown me the reason of this. It is because I have always allowed the greatest confusion in my ideas. I have never arranged them. He has shown me that my mind is like a large sack rilled with rubbish of all kinds, and where perhaps something that is useful may be found, but all is packed together in so confused a manner, that whosoever sought for it would be seeking a needle in a bundle of hay. I am almost in despair; however I am resolved to make every effort to arrange a little better the confused mass, and I am more than ever convinced, that the only sure way of having the head filled with clear and well-defined ideas is to accustom oneself to put one’s thoughts upon paper. I must tell you a resolution which I desire to execute: it is to write down from time to time all the new ideas and facts, whether original or acquired by reading or conversation, which I have gained. By doing this we should know the progress which our minds make; and we should not forget, as we now do, the ideas which pass through the mind without making any impression, but which might be very useful if gathered together, and reserved to a proper occasion.’

Her acquaintance with the Greek language only extended to the reading of the Greek Testament. The further progress in this department of literature was hindered by her application to other studies necessary for the superintendance of the education of her cousin. She was proposing to commence the study of Hebrew, but increasing indisposition precluded her from engaging in any new branch of study that excited her interest and exercised her habits of application.

Miss Graham studied the theory of music with much attention, and wrote a short but correct development of its principles* for the use of a young cousin, then preparing for the situation of governess, and whom, as we have before hinted, she had in part educated for this important sphere with anxious pains and interest. Apart from this object, she would

* A Letter to a young Piano Forte player. e 2 not probably have devoted so large a portion of her valuable time to this study, as it was a matter of frequent concern to her to observe the preponderance given to this elegant and fascinating science above the more solid and useful°accomplishments.

In some of her lively exercises of mind she took up the subject of Chemistry with great delight, making long extracts from the books which she had read, and going over every part till she thoroughly understood it. Without having any more definite object for this study, she felt that some absorbing occupation of this character was necessary to beguile the long and wearisome hours of sickness. For the same object Botany also attracted her attention. Thus with various and successive occupations her mind was always maintained in active, intelligent, and profitable exercise. A striking feature of her character (one which entered into her recreations equally with her studies, and which formed the basis of her high mental superiority) was a total concentration of every power of thought and feeling, in the object of pursuit immediately before her.* Indeed, as her father observes, ’ she followed Solomon’s advice in every thing she undertook. “Whatsoever thine hand findeth to do, do it with thy might!” ’

Her peculiar singleness of aim preserved her in the midst of her intellectual employments from the baneful influence of self-indulgence, and stimulated her to apply her literary pur-

* One of her letters gives a graphical picture of this remarkable concentration of mind.

Plymouth, May 10, 1825. ‘When the fury of learning takes possession of me, I cannot think of any thing else. If I am seized with a fit for studying any particular thing, 1 cannot give my mind to any other studies, however much I usually delight in them. I now wish to study Spanish and Music. But I am so carried away with my ancient mania for Mathematics, that, although my head aches, and I cannot think without inconvenience of any tiling, I am perpetually puzzling my brains to resolve questions which will never be of any use to me. It is said, that every thing is given for some good- I cannot imagine why I have been endued with this invincible propensity to a study, which is always diverting me from more useful and feminine occupations.’ This letter, it will be remarked, was written several years before her Treatise on Mathematical Study, and before the important intellectual and moral benefit of that study, which her Treatise so fully develops, had opened to her mind.

suits to valuable practical purposes. Her great object in the study of the Spanish language, was to obtain a medium of communication with the Spanish refugees. The discovery of a strong tincture of infidelity among them, combined, with the recollection of her own fall, to excite a compassionate, earnest, and sympathizing concern on their behalf. The second part of ‘The Test of Truth’ opens with an exquisitely touching view of her feelings on this painful subject. Indeed the work contains the substance of her communications with some of those interesting but unhappy men. It was sent to them, with much and earnest prayer, upon the eve of their departure from England. She had intended to have translated some of the most striking extracts from Paley and other writers upon the Evidences of Christianity, and in one of her letters she mentions having no less than eleven English volumes before her mind for this purpose. Finding, however, that Paley had been translated, she purchased the work, and sent it to her Spanish friends with her own.

The following notices will give an interesting view of the exercises of her mind and faith, strongly called out towards these objects of her compassion, after she was removed from immediate intercourse with them.

Sept. 8, 1825. ‘As to my Spanish, we have been so busy about the schools, that I have not been able to do much. But I find a delightful confidence that this book, having been the suggestion of Christ, and belonging to him, and not to me, will be blessed by him. I have read one part of ‘Las Ruinas,’* and in reading it I was struck with the reflection, that the best answer would be a continual reference to the word of God. I thought therefore of placing my observations on the blank pages, and of filling the margin of the printed paper with references. I beseech you to pray, that if I be not a fit instrument for the conversion of the souls of these poor Spanish exiles, the Holy Spirit would be pleased to raise up some other.’

Miss Graham obtained a copy of the book, interleaved with blank paper for the insertion of her remarks. She did not however complete this task, thinking that the simple ar-

* Volney’s Ruins of Palmyra, translated into the Spanish — an infidel work of much authority with her Spanish friends.

gument of ‘The Test of Truth’ was better adapted for her purpose.

April 9, 1827.

I Last week my blessed Master gave me the power of writing in his name to the poor Spaniards. I have written three sheets in English. But as I have not studied Spanish for a long time, I find myself in some difficulty, and must give this week to the language. Next week I hope to translate wThat I have written, and to send it to you; if you will oblige me by seeing it put into their hands. My faith in seeing them converted to God increases every day. At present, “the strong man armed keepeth his palace, and his goods are at peace.” “But I have a confidence given me from heaven, that I shall see the “stronger than he,” who will conquer him, and “take from him all his armour wherein he trusted.” I may not perhaps see this while I am here; but I shall not rejoice the less, because I see it in heaven.’

About a month afterwards, we find her mind deeply exercised upon this work of labour and love.

May 5, 1827.

I I wrote the Spanish book in the name of Jesus, and in the belief that he would give me a spirit and a wisdom, which by nature I do not possess. I had a strong faith in the promises of God to manifest himself in his own time to his own elect. But in the way of preparing to send it, my faith vanishes, and I have now only “an evil heart of unbelief.”* To say to all the bones in the church-yard at Stoke, “O ye dry bones, hear the word of the Lord,” — would almost seem to me easier than to say the same thing to souls dead in infidelity. However, I feel that I have courage even for this, since “Jesus is the resurrection and the life,” because all the glory will be to him alone; and because he has assured me, that having confided myself to him, my expectations can never be disappointed.’

* This book was ‘The Test of Truth.’ Her care and anxiety for them extended to their temporal as well as their spiritual distresses. As a token of affectionate sympathy, as well as some acknowledgement for valuable instruction received, she gladly appropriated the proceeds of her Musical Tract to the fund raised for their relief.

The next letter was sent some months afterwards, with 4 The Test of Truth,’ and ‘Paley’s Evidences.’

Dec. 20, 1827. ‘I send you Paley, which pleases me very much, with the letter, in which, without entering” upon any argument about the Evidences, &c. I have leant upon the simple proposition, that God having promised in the Scriptures to give his Spirit to whoever asks it with sincerity, must either keep his promise, or not be God; and I have endeavoured to show them, that according to their own principles they are without excuse, if they neglect to seek their Creator in this manner. But if even now it do not succeed, it has been a blessing to me; it has been the cause of many prayers, of many sweet moments of communion with Jesus. I cannot therefore but hope, that in the time and manner which please him, my prayers will be answered. I recommend these unhappy people to you. Pray for them often and fervently; possibly amongst them may be found some of those who were “chosen before the foundation of the world.” ’

In another letter formerly quoted, after having begged her friend to join with her in prayer for a blessing upon her studies, she added in conclusion — ‘And pray for me, that I may have something to say to those poor Spaniards, and that my love for them may not grow cold.’

The full result of her prayers and “trials of faith” on behalf of her Spanish friends, is among the secrets which “the day will declare.” Meanwhile, what Christian can fail to be invigorated by this exhibition of prayer, faith, self-denial, and patient hope in the work of our “Divine Master 1

Allusion has been already made to a disinterested project which she had formed of devoting herself to the work of tuition. To her cousin, she writes as if her heart was full of it — ‘I think of it day and night. The opportunity of my illness appears to me excellent for preparing myself for my plan, if the ability for putting it into execution should be granted me? Her gracious Lord however was pleased to accept her in the desire, not in the performance of her work. Protracted indisposition hindered her from giving any definite shape or execution to the plan, which only remains on record, as one among the many instances of the ceaseless activity with which her energies were employed in the service of her Redeemer, and of his Church.

It is natural to expect to see her a “fellow-worker with God,” in the daily course of active devotedness. She was a constant visiter of the poor in the most miserable abodes, under circumstances trying to her delicate frame and tender spirit. For some time she took a daily and somewhat distant walk through an uninviting part of the city, to spend an hour with a dying young woman, whose case had deeply interested her, and to whom there is every reason to believe that she was found the blessed messenger of life and salvation. Her sympathy was much called out by the temporal wants of the poor. Much of her leisure time was employed in working for their benefit. A large chest of useful articles of clothing was constantly kept in her own room, while the opportunities of distribution were always improved as means of spiritual instruction to the objects of her consideration. Her Sabbaths were entirely devoted to the service of God. She became a teacher in the Christ Church Sunday School, and though she was often exhausted at the close of the day by the continued excitement of her exertions, yet she ever counted her toil in the work of Christ to be her highest privilege and delight.

Upon her removal from London, the interest of her intellectual mind continued to be called forth in the employment of a village sphere. A deep and abiding constraint of redeeming love regulated every mental effort. Though she diligently improved her retirement in adding to her already well-furnished storehouse; yet she chiefly regarded it as the means of secretly recruiting her strength for the service of God. Hers was not the mind to repose luxuriously in ’ the Castle of Indolence.’ Hers was not the soul that could rest even in spiritual self-indulgence, insensible to the urgent calls of active duty. Even her delicate health was not suffered to preclude her from the self-denying exercise of Christian devotedness. During the first summer of her country residence, she regularly attended at the parish workhouse at seven o’clock, to explain the Scriptures to the poor previous to the commencement of their daily labour. This however, like every other “labour of love,” was an exercise of her faith and conflict with the great enemy. She mentions to her cousin the repugnance, which at one time she found to this work, and her yielding to the temptation of deferring it from day to day. Yet it was not long before she found the victory of feith overinertion; and gladly did she give the praise to Him, who enabled her to make a successful effort; ‘I told them of my intention’ she writes ’ to go every morning to pray with them, and read the word of God. My Saviour removed every difficulty out of the way, and caused the women to receive me with the greatest civility.’

The children of the parish were the objects of constant solicitude. She wrote a few simple addresses for their use. She drew out also questions upon the parables and miracles for the assistance of the Sunday School Teachers; and, when prevented by indisposition from attending the school, she assembled the children at her own house for Scriptural instruction. The young women also in the parish occupied a large share of her anxious interest; and, finding them unwilling to assemble at the same time and place with the children, she appropriated a separate evening for their instruction. She was, as might be supposed, a constant cottage visiter. The following beautiful extract from her mathematical manuscript will show the high and consecrated spirit with which she connected this humble ministration with her intellectual pleasures. Warning her Christian student of the dangerous snare of self-complacency,* she inquires of him —

‘Do you ever experience this proud internal consciousness of superior genius or learning? God has placed a ready antidote within your reach. The abode of learned leisure is seldom far from the humble dwelling of some unlettered

* Her remarks upon self-complacency are so just and searching, that the writer is tempted to add them in a note.

“Self-complacency is another of those temptations to which the student is peculiarly exposed. He may so far distrust his own heart, as to abstain from ’ doing any thing through strife or vain glory. ‘He may keep out of the way of human praise. And yet there may be an inward complacency, a proud consciousness of superiority, equally destructive to his growth in grace. He ’ thinks of himself more highly than he ought to think.’ He courts not the breath of applause: but he drinks in the intoxicating vapour of self-gratulation and esteem. There are some men, in whom pride stifles the impulses of vanity. If they seem to care little what others think of them, it is because they think so well of themselves. Their own opinion needs no confirmation. Their solitary plaudit is so abundantly satisfactory, that the buzz of admiring multitudes would be a superfluous addition. Can any thing like this be found in the disciple of Jesus? Yes — for the lawr of sin still dwells in his members. Neither this sin, nor any other, shall be permitted to have dominion. (Rom. vi. 14.) But its assaults will sometimes vex and discompose him. He will be tempted, according to the natural bent of his character,’ to seek the applause of others, or to rest in his own.

5G MEMOIR OF

Christian. Thither let your steps be directed. “Take sweet counsel with your poor uneducated brother.” There you will find the man whom our “King delighteth to honour.” His mean chamber, graced with one well-worn book, is as “the house of God, and the very gate of heaven.” Observe how far the simplicity of his faith, and the fervour of his love, exceed any tiling you can find in your own experience, cankered as it is with intellectual pride. God has taught him many lessons, of which all your learning has left you ignorant. Make him your instructor in spiritual things. He is a stranger to the names of your favourite poets and orators. But he is very familiar with “the sweet psalmist of Israel.” He can give you rich portions of the eloquence of one, who “spake as never man spake.” He can neither “tell you the number of the stars, nor call them all by their names.” But he will discourse excellently concerning “the star of Bethlehem.” He is unable to attempt the solution of a difficult problem. But he can enter into some of those deep things of God’s law, which, to an unhumbled heart, are dark and mysterious. He will not talk to you ‘-in the words which man’s wisdom teacheth;” but oh! what sweet and simple expressions of divine love are those “which the Holy Ghost has taught him!” He “knows nothing but Christ crucified;” but this is the excellent knowledge, to which all other knowledge is foolishness. He has “the fear of the Lord; that is wisdom. He departs from evil; that is understanding.” When your soul is refreshed by this simple and lowly communion with one of the meanest of God’s saints, return to your learned retirement. Look over your intellectual possessions. Choose out the brightest jewel in your literary cabinet. Place it by the side of “the meek and quiet spirit” of this obscure Christian. Determine which is the “ornament of greater price.” Compare the boasted treasures of your mind with the spiritual riches of your illiterate brother. Run over the whole catalogue. Let not one be omitted; the depth of your understanding, the strength of your reasonings, the brilliancy of your fancy; the fire of your eloquence. Be proud of them. Glory in them. You cannot. They dwindle into insignificance. They appear to you “as a drop of a bucket, as the small dust of the balance.” ’

The following letter gives a beautiful illustration of the truly Christian spirit with which she inculcated upon her friends the responsibility of persevering effort in the,work of God:

Stoke, August 4, 1825. ‘I think that visiting the poor is an excellent help to spirituality of mind, because it shows us our own weakness, when we lose sight for a moment of the strength of Christ. It also brings to light many secret corruptions, of which we were before ignorant. I am very anxious to hear about the Infant

School. Do not be discouraged by the cold answers of.

Rather pray for them, that more faith may be given to them, and a spirit of love for the souls that are perishing around them. Such a prayer offered in faith by one Christian for another will bring down a blessing upon both. I am very

sorry that I was angry with, instead of praying for her.

I do not think that Christians pray enough for each other. Perhaps the Lord is proving your faith and love by making you wait in this cause. If it be so, do not doubt his power to carry you through all you undertake in his name. From the mouth of the children for whom you are interested, he will cause his praises to be sounded. Do “not” then, “be weary in well-doing.” If you have not already begun, let me advise you not to begin, till you have given a special time to the scriptures and to prayer. I desire all our undertakings to be “sanctified by the word of God and prayer.” ‘Then referring to her own intention of setting apart the next week for spiritual exercises in reference to her Spanish communications — she adds — ‘I thought perhaps that you would give next week to these things, and that it would be delightful to me to remember, that we were both thus employed at the same time. But if you cannot do this, pray at the time fixed by us, that I may have grace and faith to pass these days in dedicating myself to this work, and that we may both of us in all that we do be delivered from a self-seeking spirit, and may take every step with our eyes fixed upon the cross of Jesus. I am afraid of annoying you by this mode of speaking of these things. But if you knew how full my heart is of tenderness, while I write, you would pardon the importunity, with which I beseech you to give yourself entirely and without reserve into the hands of Christ. He can give you from the treasures of his grace all the zeal, love, and warmth which you need. All is ours already by virtue of his blood. Let us make use of it. Let us. go to him in holy boldness, and ask for all the grace which he is so ready to give. — Psalm lxxxi. 10.’ F

The pressure, however, of increasing illness constrained her to relinquish her own habits of personal activity for some time previous to her death. It was her appointed dispensation rather to suffer, than to do, her heavenly Father’s will; while her solitary hours were cheered by the contemplation of the glorious prospects opening now upon her view — “looking for the mercy of her Lord Jesus Christ unto eternal life.“”