People say that Harry is to be married soon to a daughter of Farmer
Goddard; and if so, it is believed that he will leave his situation
at Rockhill, and occupy the adjoining farm, which will become vacant
at Michaelmas.
CONCLUSION.
The Author has now brought his labours to a close; and having thus
finally disposed of the various characters in his story, it may
justly be presumed that nothing more remains to be done but simply
to thank his readers for their courteous attention to his narrative,
and bid them a hearty and respectful farewell. But, perhaps, before
doing so, he may be permitted to cast a retrospective glance on the
course through which he and his readers have passed together, and
review some of the leading principles which he has endeavoured to
illustrate and enforce in the course of his work.
In commencing his labours, the Author of the _Sheepfold and the
Common_ resolved to maintain a strict neutrality amid the various
conflicting sects in the Christian Church, and avoid everything like
an undue _clannishness_ or _esprit de corps_. Assuming a position
midway between the two principal religious parties which exist
amongst us--Church and Dissent--he resolved to hold the balance of
judgment and justice with an impartial hand--neither to lower the
one, nor unduly exalt the other--allowing each to retain its own
ecclesiastic polity, without presuming to encroach on the freedom
which both so equitably claim. He has, he admits, exposed some of
the imperfections of the Episcopal Establishment; but these very
imperfections have been pointed out and animadverted on by many of
its most intelligent and decided advocates and admirers, both of
the clergy and laity. In so doing, however, it has been very far
from his intention wantonly to impair the credit of the Church of
England, or alienate her members from her communion; but to render
his assistance in paving the way for a revision of her polity,
which is now so loudly called for, and which, in general belief,
will render her a greater and a more impressive instrument of moral
and spiritual power amongst the great mass of the people. He has
not attempted to set in hostile array against each other those who
are united in the same faith, though differing in denominational
opinions and practices. He has given no advice to a Churchman or
to a Dissenter which stands in opposition to the pure and catholic
spirit of the gospel; but he has endeavoured to induce all, from a
profound regard to the authority of Jesus Christ, as well as their
own moral dignity and happiness, "to add to their faith, virtue;
and to virtue, knowledge; and to knowledge, temperance; and to
temperance, patience; and to patience, godliness; and to godliness,
brotherly kindness; and to brotherly kindness, charity" (2 Pet. i.
5-7).
His main object throughout the whole of his labours has been to
present, in a popular form, the leading doctrines of the Christian
faith; and to vindicate its integrity and purity against its
ever-active opponents; and to prove, at the same time, that it is a
remedial scheme to recover man from the ruin occasioned by the first
transgression, rather than a mere educational or ceremonial one.
He is aware that the heart of every man, while in an unenlightened
and unrenewed state, presents an impassable barrier against its
claims; but the regular marshalled forces of opposition are
concentrated within the fortresses of scepticism and superstition.
Scepticism assumes different phases, and takes various grounds of
objection--alternately denying the truthfulness of the historic
records of Christianity--impugning the credibility of its witnesses,
and the rationality of its doctrines--inveighing against the
so-called arrogance of its claims and requirements--and rejecting it
as an ill-contrived theory, which answers no other purpose than to
gratify the visionary, or affright the credulous. In the person of
Mr. Gordon and others, the Author has allowed scepticism to express
its hostility to Christianity; and the reader will form his own
judgment of the way in which the arguments put forth by infidelity
have been met and repelled. (See vol. i. pp. 96-104, 133-144, and
137; ii. 76-107.)
In endeavouring thus to explain and illustrate Evangelical
doctrines, the Author has necessarily been led, by the nature of
his subject, to expose and confute the various forms of heresy and
theological error which appear to be more especially characteristic
of the present age. On one of these--the Tractarian heresy--which
prevails to such a lamentable extent among many members of
the Church of England, he has deemed it expedient to dwell at
considerable length, and has frequently introduced the views
maintained by the High Church party, as a subject of disquisition.
On this point it may, perhaps, be necessary to enter somewhat into
detail, as to many persons the remarks on the doctrines professed by
the Tractarian body, and the animadversions on the teaching of their
clergymen, may appear somewhat severe and unwarranted.
It cannot, the Author conceives, be denied by any Christian,
who bows to the absolute authority of the Bible, and its
obvious interpretation, that the only way to obtain eternal life
is by believing in Jesus Christ, the Son of God; and that the
spiritual regeneration of the soul is a necessary pre-requisite
and qualification for an admission into the kingdom of heaven.
But Tractarianism, like Romanism, virtually ignores this scheme
of mercy, by introducing a ceremonial apparatus, by which a
priestly power effects for its deluded victims and devotees all
that is necessary for final salvation, without the concurrence of
any supernatural grace, but what is supposed to flow through the
artificially prescribed channels. To expose the absurdity, as well
as the anti-Christian character of this heresy, the Author has
introduced, in the person of Mr. Roscoe, the character of a devout
and spiritually enlightened man, and in his brother, the Rev. John
Roscoe, that of an able and zealous advocate of the Tractarian
theory. The reader will form his own opinion on the merits of the
question at issue, and the force of the arguments maintained by the
supporters of the respective systems (i. 317-477).
No one, the Author thinks, can read the New Testament with careful
attention, without perceiving that the sacred writers treat
of two distinct orders of human beings--the natural, and the
spiritual man; the one enlightened and renovated, and living in
mental fellowship with God; the other, living through life under
the governing influence of his constitutional principles, and
conventional predilections and habits--in whose estimation, whether
he be a libertine or a religious devotee, the necessity of a mental
regeneration is viewed as a fiction, or a mere theological dogma.
Hence, it devolved on the Author, in a work of this description,
to draw plainly the broad line of distinction, which he thinks the
intelligent reader will discover he has done in his illustrative
and confirmatory examples, as well as by the simple process of
reasoning, deducible from the authoritative data of the inspired
volume. (See vol. i. pp. 198, 342-346, 352-356; see also paper on
_Calm Discussion_, i. 246, and _A Struggle for Life_, ii. 493.)
This broad line of distinction between the two orders of men,
becomes more marked and decisive when they are dying, or when
anticipating death. As an instance of this, the reader is presented
with a contrast in the narrative of the deathbed of Mrs. Allen
(i. 187, 188), as compared with that of Miss Susan Brownjohn (ii.
568-570), and in the respective accounts of the last moments of
Mr. Ingleby, the Evangelical pastor; and Mr. Cole, the advocate of
Tractarian principles (ii. 523-528, 540-544).
In separate papers, which form essential parts of his work, he has
brought under the notice of his readers a variety of individual
cases, which may prove as beacons, or examples of great practical
utility. He would call the serious attention of the incautious, who
may be exposed to beguiling temptations, to the case of Mr. Lewellin
(i. 13), young Harvey (ii. 179), and Mr. Beaufoy (ii. 240).
To the case of the ANXIOUS INQUIRER, who is intensely concerned for
his salvation, the Author has paid great attention, by explaining
the _cause_ of his mental disquietude, which is a penetrating
conviction of personal guilt, and a clear perception of its
consequent danger (i. 416 and 503).
The great question, _What must we do to be saved?_ answered: see _An
Escape from a False Refuge_ (i. 530); also, _The Farm-house Kitchen_
(ii. 292).
The spiritual perplexities to which all are subjected, in some
degree, while working out their salvation, are specified and
adjusted, and these are:--_The defective nature of repentance_ (i.
176); _the declension of spiritual enjoyments_, and _the want of
an assurance of final salvation_ (ii. 159). See also Mrs. Loader's
Letter (ii. 303).
In the person of Miss Roscoe we have a specimen of Christian
decision, its sacrifices, its struggles, its conflicts, its
triumphs, and its recompense of reward. Miss Holmes' religious
history presents a very different complexion; in her we see the good
work of grace beginning and advancing under favourable auspices;
her conflicts are mental, and the final issue is glorious. In the
case of Miss Emma Holmes is exhibited the painful consequences of
duplicity and headstrong rashness, in entering into the married
state.
Nothing, in the opinion of the Author, has a more powerful influence
over the popular mind, to excite prejudice against Christianity,
and to lead the profane and sceptical to call in question its
Divine origin, than the multiplicity of sects which exist within
the pale of the visible church; especially when they perceive the
bitter and antagonistic spirit which they often cherish and express
towards each other. The evil of this and its remedy, the Author has
endeavoured to point out and illustrate (ii. 18-36.)
The Author has interwoven, in the progress of his work, many
specimens of the wonder-working power of the grace of God, in the
regeneration and conversion of persons of varying degree of moral
excellencies and of moral worthlessness; and of the diversified mode
of operation which is observed by the Divine Spirit when effecting
it. He would call the attention of the intelligent reader to the
following cases, which are so many living witnesses in confirmation
of the Divine origin and blissful tendency of the truth, by which
they are called out of a state of spiritual death to give their
testimony:--Mr. Lewellin (i. 23), the Rev. O. Guion (i. 76), Miss
Roscoe (i. 129), Mr. Tennent (i. 151), Mr. Roscoe (i. 278), Farmer
Pickford (i. 47, 392, 571), Miss Denham (i. 414), Rev. John Roscoe
(i. 428), Miss Osbourne, the Quakeress (i. 503), Mr. and Mrs. Lobeck
(i. 528-544), Mrs. Hastings--see _The Effect of a Word Spoken in
Season_ (ii. 108), Mrs. Farrington--see _The Farm-house Kitchen_
(ii. 284), Mr. Ryder--see _A Struggle for Life_ (ii. 493), Mr.
Gordon (ii. 511-515).
That the papers are very unequal in point of interest and execution,
no one is more conscious of than the writer; but what he has
written, he wrote as well as he could when it was written; and he
must now leave it to be dealt with, just as the candid and impartial
critic may decide. He knows that perfection has never been attained;
and though he feels that partiality for his own productions with
which authors are charged, and to which they are compelled to plead
guilty, when they speak so as to be believed, yet he is not vain
enough to suppose that he has attained it. The work has its faults,
which he has not skill enough to conceal, nor temerity enough to
vindicate and if it possess no excellence, it will soon descend to
that state of oblivion from which no interest can redeem it.
"And now," to quote the language of an elegant author, "could he
flatter himself that any one would take half the pleasure in reading
his numbers which he has taken in writing them, he would not fear
the loss of his labour. The employment detached him from the bustle
and hurry of life, the din of politics, and the noise of folly;
vanity and vexation flew away for a season, care and disquietude
came not near his dwelling. He arose fresh as the morning to his
task; the silence of the night invited him to peruse it; and he can
truly say, that food and rest were not preferred before it. Happier
hours than those which have been spent in composing them he never
expects to see in this world: very pleasantly did they pass, and
moved smoothly and swiftly along; for when thus engaged he counted
no time. They are gone, but have left a relish and a fragrance upon
the mind; and the remembrance of them is sweet."
It has been justly observed, that there are few things not purely
evil, of which we can say, without some emotion of uneasiness, _this
is the last_. Those who never could agree together, shed tears when
mutual discontent has determined them to final separation. Of a
place which has been frequently visited, though without pleasure,
the last look is taken with heaviness of heart; and the Author,
who has by a series of papers contributed to the improvement and
gratification of society, may expect to be forgiven, if he should
feel some novel sensations pervading his breast, when his last essay
is before him.
Thus in the planning and execution of our schemes, life passes
away, and we advance by unconscious steps towards its termination;
and though by a singular species of artifice we contrive to keep
our latter end in some distant perspective of futurity, yet in our
more serious moments of reflection we feel that it is approaching.
And can we anticipate it with cool indifference? Can we think of
taking a last look at the varied beauties of nature, which have so
often charmed the eye--of hearing the last words of friendship,
which have so often delighted the ear--of uttering the last adieu
which is to separate us from all communion with the inhabitants of
earth--without feeling a degree of pensive sadness, which nothing
can relieve but the hope of a blissful immortality? And even when
this hope breaks in upon our solemn musings, and dispels the gloom
which envelopes them, it is not always in our power to regain that
tranquillity which the approach of our _last_ hour tends to disturb.
Our _last_ hour! It may now be distant, but ere long it will be
near. Suppose it were now come! Suppose only sixty more minutes of
time were allotted to us on earth! Suppose we were now within a few,
a very few steps of the seat of final judgment! Suppose in a few
moments we should be called to give an account of the deeds done
in the body, whether good or evil! Suppose, ere the village clock
proclaims to the rustic inhabitants the departure of _another hour_,
we should be doomed to receive the decisive sentence, which will
"Remove us to yon heav'nly place,
Or shut us up in hell,"
what would be the state of our mind? Should we be calm, like the
woodman, who after the toils of the day, goes home to enjoy his
rest? or should we be alarmed, as when the mariner sees the first
symptoms of the rising storm? Should we be in ecstasy, as when the
captive is released from the prison-house of wretchedness, and
restored to his home? or should we turn pale, and tremble like
the condemned criminal, when he hears the first sound of his own
funeral knell? These are questions which we may now dismiss under an
apprehension that they relate to a remote period; but that period
is not so remote, as when the questions first met the eye of the
reader; and ere long it will be _the present time_. Are we prepared
to live through our last hour; and to give up our life, when the
last pulse shall beat through our veins, without wishing to prolong
it? Are we ready to step across the boundary which divides the
visible from the invisible world, without faltering in our passage?
If so, we may live in peace. We need fear no evil. We may range
into futurity, without being appalled by any rising forms of terror.
We may anticipate the last hour with tranquil joy, and calmly wait
its approach. But if not, we ought to feel alarm. To be gay and
sportive when treading on the verge of eternal woe, would be no less
than a species of mental delirium. It would be an act of criminal
folly; a treasuring up to ourselves wrath against the day of wrath;
and impiously smiling as the storm of the Divine displeasure is
accumulating its stores of vengeance.
Let me, then, before I have taken my final farewell of my reader,
urge him once more to "work out his own salvation with fear and
trembling." Let me once more point his attention to "the Lamb of
God, that taketh away the sin of the world." Let me once more tell
him, in the language which fell from the lips of the Redeemer, when
he was on the earth:--"He that believeth on the Son hath everlasting
life: and he that believeth not the Son shall not see life; but the
wrath of God abideth on him."
I have now done; and commending my well-meant though imperfect
labours to the blessing of Him who alone can render them effectual
to the salvation of my readers, I now retire to the more private
duties of my station, yet not without indulging the hope of meeting
some in the celestial world, to whom I have been the means of
imparting consolation, while passing through this valley of weeping.
THE END.
GLASGOW: W. G. BLACKIE AND CO., PRINTERS, VILLAFIELD.
* * * * *
Transcriber's note:
Minor typographical errors have been corrected without note.
Irregularities and inconsistencies in the text have been retained
as printed. Quotation marks are inconsistent; mismatched quotes are
not fixed if it's not sufficiently clear where the missing quote
should be placed.
The illustrations have been moved so that they do not break up
paragraphs, thus the page number of the illustration might not match
the page number in the List of Illustrations.
Page 174: The missing word "it" has been added by the transcriber:
"we are satisfied that it is our duty to hear the gospel".