number of English who were residing in Lisieux, and who were anxious to have a Protestant Minister amongst them. The change of climate appeared to have a beneficial effect upon his health, and he often was pleased with the idea of again taking a Circuit. But God, whose thoughts are not as our thoughts, had otherwise ordained. On Friday, February 12th, he was taken ill. Weakness and pain prevented him speaking much; but when he had strength to converse, he testified that the God and Guide of his life had not deserted him in the hour of need; observing, also, that his feet were fixed on the Rock of ages, that he had a good hope, through grace, of entering heaven, and that for him death had no terrors. He died in great peace.

J. M. P.

March 1st.-At Killashee, in the Longford Circuit, the Rev. Richard Price, aged sixtythree. At the early age of thirteen years he was, through the instrumentality of Methodism, brought to a saving knowledge of the truth as it is in Jesus. His life, his conversation, and exemplary conduct, testified he was renewed in the spirit of his mind: old things were passed away, and all things become new. In the year 1808 he was called into the ministry, and, wherever he travelled, he was most cordially received as an able Minister of the New Testament. While the Most High favoured him with health, he performed the important duties of his high calling with fidelity and success; but, alas! sleeping in a damp bed so injured his good constitution, that, at the conclusion of his ninth year, he was under the painful necessity of retiring from the active duties of the work in which his soul delighted. Having become located in his native place, he continued, when health admitted, during the residue of his valuable life, to labour in holy things,

directing his relations and neighbours to the "Lamb of God, that taketh away the sin of the world." Such was the divine unction that accompanied his ministrations, that many will call him "blessed" in the day of the Lord. When his race was run, and the closing scene drew near, it was such as might be expected as the result of a life of genuine piety. A few weeks before his death, he had such an overwhelming sense of the love of God in Christ Jesus, as induced him to shout, Glory to God in the highest!" and to exclaim, "I would oppose the love of Christ to all the infidelity or infidels in the world. His scriptural and appropriate expressions and counsels to his sorrowing family and members of his class, were most instructive and affecting. His departure will be severely felt in this part of our Lord's vineyard; but our loss is his infinite gain.

66

W. K.

March 2d.-At Harrogate, in the Knaresborough Circuit, the Rev. Matthew Lumb, Wesleyan. Minister, aged eighty-five. He was called into the itinerant work, by Mr. Wesley, in the year 1783, and went to the West Indies as a Missionary in 1788, where his labours were owned of God, and made a blessing to many. In those days the Missionaries in the West Indies had to suffer not only privation, but also persecution and hostility. Mr. Lumb was opposed and imprisoned for the truth. In 1793 he returned home, and continued his labours until 1826, when he became Supernumerary. For some years past his faculties were so impaired, that he could seldom appear in public. He sank by degrees, without much pain, under the weight of years, enjoying great confidence in the Saviour whom he had so long recommended to others. W. A.

SINCE our last observations on public occurrences, Parliament has met, and has been chiefly occupied in the consideration of Irish affairs. Scenes of heart-rending distress have been disclosed, as оссаsioned by the mysterious failure of one important branch of "the kindly fruits of the earth;" and where, formerly, and generally, abundant harvests have shown that the God of nature and providence has "crowned the year with his good. ness," scarcity of provision has proclaimed that his "judgments are abroad in the earth," and that he has "given us cleanness of teeth in all our cities, and want of bread in all our places." To this awful calamity, legislative attention has

been almost entirely directed; and munificent supplies have been drawn from the public purse, with what may be termed the unanimous assent of the nation. Nor has private bounty been either absent or restricted. Universal sympathy has been excited, and very large sums have been collected. We are thankful to put on record the pleasing fact, but which, indeed, was to be anticipated,—that the Wesleyan-Methodist societies and congregations have given full evidence that the feelings spread throughout other portions of the community, have been fully shared by themselves.

It is a cause of great joy that these feelings have been truly Christian, and

ance.

have proved that, with all our faults, all our sins, we are still, taken as a whole, a Christian people. Passing by the extent of the bounty, which, nevertheless, could never have been reached but by the promptings of divine truth, and the practical acknowledgment of the supreme law of conduct, contained in the volume of divine revelation,-we now refer particularly to the manner in which these contributions have been furnished. Ireland has long and fruitfully suggested topics of political debate,—often of angry debate, and likewise, to many, of theological controversies of the highest importBut neither in Parliament, nor in the country at large, have these been permitted to interfere with proceedings rendered necessary by the "hand of God." The Irish (not to specify other portions of the realm) are our fellow-creatures, and they are suffering for want of bread. What had political or theological considerations to do in a case like this, among those who believe the divine origin of the parable of the Good Samaritan, and the sovereign authority which fixes on us the obligation to obey the commandments by that parable so beautifully illustrated, and so strongly enforced, "Thou shalt love thy neighbour as thyself," "Go thou and do likewise?" When men are 66 ready to perish," the first we had almost said, and only duty (and in a sound sense that would have been true) is to relieve them. None feel more deeply than do the Wesleyans, what they believe to be the fearful evils existing in Ireland in reference to religion; but they asked no questions about Catholic or Protestant: the objects exciting their sympathy were MEN,-men, by hundreds and hundreds of thousands, HUNGRY AND FOODLESS; and the only question they entertained, the only question which, as Christians, they could entertain, was, "What shall be done to supply them with bread ? "

We are not boasting. Improper at all times, it would be most improper, most unseemly, at the present period, when a Voice which none can mistake, and which all ought to hear, is calling us to repent"God forbid that we should" at

ance.

any time "glory, save in the Cross of Christ Jesus our Lord." But it is because we glory in the Cross, because we exult in that dazzling exhibition of the BENIGNITY and HUMANITY of God our Saviour towards a fallen world, that we regard these efforts for the relief of widely-spread distress with so much thankfulness and joy. It is one of the most splendid national spectacles recorded in the annals of the world,-splendour all the more bright and impressive that it is moral and Christian. In the midst of much to awaken apprehension, there is evidently much to encourage hope. It stands as an unquestionable fact, that there is a large and powerfully operating mixture of Christian elements in our public and national character. By some other countries the fact may neither be admitted nor understood: unhappily, it is only too plain that the enlightening principles of true Christianity have not, as yet, produced such an effect on continental nations as on our own. Their Governments show, by their diplomacy, that the animating mind of former rulers still too much exists among their successors, though more restrained, and moving in a somewhat different direction. They do not believe in the Christian honesty of England, because they do not understand it. But in all this we see a token for good to our own land. who "blessed the house of Obed-edom because of the ark of the Lord," though he may have a controversy with us, will not forsake us. He may chasten us; he is chastening us; but he will not destroy

us.

He

And therefore is it that we so especially rejoice that Her Majesty has been advised to appoint a day for national humiliation, fasting, and prayer. While we write, the day is as yet future, so that, of course, we cannot speak of the manner of its observance: though upon that subject we have no doubt. By very many, it will be observed in all sincerity. Humbling themselves under the mighty hand of God, they will deplore their offences, and the offences of the nation; and most earnestly, and with sacred importunity, will they implore the divine

mercy and favour. And this is never done in vain. He "that heareth prayer, and to whom all flesh shall come," will, as he always has done, answer, in his own time and manner,-always the best,the petitions that will that day be presented to him.

The

But that to which we attach the greatest importance is, the solemn repetition of the acknowledgment of the principle, that "THE MOST HIGH RULETH IN THE KINGDOM OF MEN;" and that our Lord Jesus Christ is, not nominally, but by a true and personal administration, "Prince of the kings of the earth, King of kings, and Lord of lords." In constitutional nations like our own, at all events, the State, the Government, is the executive of the entire political corporation. The nation acts by them; they act for the nation. government of nations mainly regards national and public acts. Individuals are amenable to that tribunal at which they shall individually appear: nations, which as nations exist not in eternity, are amenable to divine Providence, observing and judging, rewarding and punishing, in this present world. Individuals are accountable for their individual acts; nations for their public ones. Now, in addition to the view of the fast-day, already suggested, that which brings before us very large numbers whose individual proceedings will be influenced by a godly sincerity, and which is a solemnly-pleasing one,-there is that which relates to it as a great public transaction. It is the nation, at the call of its Sovereign, in fasting and prayer humbling itself before God, acknowledging Him in the judgments that are abroad among us, and beseeching Him mercifully to remove them.

In the form of the proclamation, issued on the 9th of March, drawn up for the occasion, precedent, no doubt, has been strictly followed. We were thankful the Government was not called to make one for the purpose. Part of it we transfer to our own pages, as expressed in language which embodies the principles which the nation, by this corporate act, acknowledges, and by which all our

conduct, nationally considered, ought always to be governed. "VICTORIA R.-We, taking into our most serious consideration the heavy judgments with which Almighty God is pleased to visit the iniquities of this land, by a grievous scarcity and dearth of divers articles of sustenance and necessaries of life; and trusting in the mercy of Almighty God, that, notwithstanding this sore punishment which He hath laid upon us, and upon our people, He will, if we turn to Him in due contrition and penitence of heart, withdraw His afflicting hand; have, therefore, resolved, and do, by and with the advice of our Privy Council, hereby command, that a public fast and humiliation be observed on Wednesday, the 24th day of March instant, that so both we and our people may humble ourselves before Almighty God, in order to obtain pardon of our sins, and may, in the most devout and solemn manner, send up our prayers and supplications to the Divine Majesty, for the removal of the heavy judgments which our manifold sins and provocations have most justly deserved, and under which we at this present time labour," &c., &c.

We do not attempt to remark on the particular wording of this document, in which, doubtless, as we have already intimated, the customary precedents have been followed: we now only refer to the grand principle which it developes,-the practical acknowledgment of the supreme sovereignty of Almighty God, over nations as well as over individuals, and of the moral character and designs of that personal administration by which it is asserted as to its character, and maintained as to its power and efficacy. In regard to the particular sins of the day, national, social, and individual, many mournful statements might be made; but we limit our remarks to one, because it is, in our judgment, the source of all the rest. A hundred years ago, Mr. Wesley complained of the prevailing forgetfulness of God among all classes. (" Farther Appeal," II. § 1, 2.) And, nearly half a century afterwards, in his "Estimate of the Manners of the Present Times," printed in 1782, he used

this remarkable language: "What is the present characteristic of the English nation? It is ungodliness. This is the present characteristic of the English nation. Ungodliness is our universal, our constant, our peculiar character." And he refers particularly to the denial of a real Providence. 66 "They know not, they do not in the least suspect, that he governs the world he has made; that he is the supreme and absolute Disposer of all things, both in heaven and earth. If you do not believe that the Governor of the world governs all things in it, small and great; that fire and hail, snow and vapour, wind and storm, fulfil his word; that he rules kingdoms and cities, fleets and armies, and all the individuals whereof they are composed; (and yet without forcing the will of men, or necessitating any of their actions ;) do not affect to believe that he governs anything, or has anything to do in the world. No; be consistent with yourself: say that, as nature produced, so chance governs, all things. Whether this is right or no, it is almost the universal sentiment of the English nation." What would he say if he lived now? One difference, indeed, there is, but merely one of modification, not of substance. Religion has widely spread; light is diffused; an evangelical element is now large and strong enough to exert some influence on public opinion. The open denial, therefore, is not so bold as it was. But what is the actual value of an opinion not practically recognised, not allowed to be appealed to as a real, governing law, to which conduct is to be referred? It might as well be said that the Hindoos are not polytheists, because, deep in the central darkness of their system, there is the acknowledgment of one God, the Source of all. But he is never mentioned, never worshipped; nothing of government is ever referred to him. This minute point of light is shrouded in the dense mass of falsehood which surrounds it, and most perfectly conceals it from the popular view. Thus it is now. It is at second causes exclusively that men are called to look. The fact that a moral, evangelical Providence

exists, reigns, and is actually and personally administered, is not admitted as a practical standard. But if such a providential administration there be, this neglect of it must be dangerous; for the Administrator is Lord of all. Moral administration implies laws, rewards, and punishments; and it is only by obedience to the first, that the second can be secured, and the third avoided. We have called it moral and evangelical,

referring to its character and objects. He who reigns is the incarnate Son of God; (Isai. ix. 6;) whose presence and throne are in his true church and that public obedience is required by him, so that its refusal shall be punished, is unmistakeably declared by the same Prophet: "For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted: " (Isai. lx. 12:) a passage, this, furnishing a clue to guide the reader of history out of many an historical labyrinth. The fourth chapter of Amos (verses 6-12) might be advantageously studied, in reference to the moral character of Providence, as inclusive both of nature and man; but in Haggai it is still more explicitly stated.

National industry was not asleep; it was vigorous, general, and yet UNSUCCESSFUL. And why? In the brief language of modern theology, there was no blessing on it; and for want of that, everything went wrong. The language of the Prophet is as significant as it is impressive. "Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes. Ye looked for much, and, lo, it came to little; and when ye brought it home, I DID BLOW UPON IT." And why? Because they omitted the required public and practical recognition of God.

We rejoice, therefore, in the appoint. ment of this national fast. It recognises the principle of this moral Providence. It refers our calamities to our sins, and speaks of scarcity as Haggai spoke of it; acknowledging, too, that

He who wounds, can heal; He who punishes, pardon: and that pardon is to be sought by humiliation and prayer. Whether the principle is to be properly carried out, is another question. There it is, thus, at all events, furnishing a standard of appeal.

We rejoice, too, because thus the nation, with the highest constitutional authorities at its head, assumes a proper position. There is a visible homage paid, not to some metaphysical, abstract power, Deity, but to God, as making himself and his will known to us in his word, in the inspired Scriptures. Even if the outward position be not in all cases the exponent of the inward temper, yet it is right so far as it goes, and in reference to its character and object. Besides this administration there is another; that which refers to individuals, to whom is appointed death, followed by judgment. From them, and in reference to their eternal condition, nothing will be accepted that comes not from that which is signified in Scripture by the term, the heart. But let us take the case of Nineveh; and the rather so, as that was far from the boundaries of the peculiar theocracy of Palestine. God sent Jonah to Nineveh, to denounce, even to a heathen King, his sentence of judgment, mercifully interposing a space between the sentence itself, and its execution: "Yet forty days, and Nineveh shall be overthrown." The threatening was heard and believed by both King and people, and a fast was proclaimed. The proclamation attributed the threatening to its right cause, wickedness, and called the people to turn from it. This is not the place to inquire how far religious truth obtained admission among them. Here is, for that time, a recoguition of the government and power of the God with whose judgment Jonah threatened them. So far as this public expression of their repentance went, God accepted it, and for that time-we repeat the expression-the execution of the sentence was suspended. The Assyrian empire was not overthrown till a century had rolled by; Nineveh itself was not

taken by the Medes till another century had passed away.

We attach importance, therefore, to the right position, as we have termed it, thus taken by the nation. Even from this, connected with what will likewise be the case, we hope for much. Perhaps we might speak of several classes of persons, omitting those, only too numerous, who show, every Sabbath, their total disregard of religion; omitting, likewise, those who may object on conscientious grounds, but who by no means neglect prayer before God. That some will appear to observe the fast, who, as the Pharisees of old, do it hypocritically, there is only too much reason to fear. Still, their hypocrisy is an homage to truth which they are constrained to pay, and which may always be pleaded against them, to their condemnation. But, taking the large majority of those who may be termed regular worshippers, two principal classes, we think, will exist. There is a sincerity which is yet unenlightened, uninstructed, and possessing very little of spirituality. These will observe the fast, believing that it is right, and sincerely, according to this often-used sense of the word, intending to do right. And we dare not say, that, for a visible, secular object, such conduct, on such an occasion, is unavailing. From all that history records of Nineveh, we fear that not many went beyond this. Such an event as the turning of a whole city from polytheism and its abominations, must have attracted notice, and was too remarkable to be forgotten. If, from this publiclyprofessed repentance, they afterwards went back, their previous conduct could be quoted against them. They would have been self-condemned. But the rightness of the position still remained. There is a public acknowledgment of God; a public acknowledgment that sin is displeasing to him, that he will punish it, and that mercy cannot be obtained without repentance and prayer. If men will afterwards practically deny their own act, that is their fault, their sin, for which they will have to give