worthy of his regard, and are distinguished by a sentiment of implicit dependence upon the goodness and the mercy of that Saviour whose glory he had so long delighted to magnify and honour. In one of these (dated January 10, 1838) he in his own pecusays, liarly concise and pointed manner : 'Yesterday I purchased for myself a great treat at a small expense. The article purchased is yours; the comfort of making the purchase is mine. Few indeed are the sources of my earthly consolation now; but while the lives and affections of those I love are continued, I may say with an apostle, "I have all things, and abound."' And in another letter, of nearly the same date, having discussed, with remarkable distinctness, a rather complicated matter of business, he adds—' My memory, however in these things, occasionally fails me. But while I can remember, with some degree of feeling, that the Saviour died for me-pounds, shillings, and pence may at times perplex me, but can do nothing more.' He Humility, ever a prominent virtue in the character of Mr. Houseman, seemed to prevail more and more as eternity drew near. used to lament, with unfeigned sincerity, the comparative defectiveness of his ministerial labours; and frequently declared to the writer of this notice, that he had been at best but an unprofitable servant. Never did one who abounded 'so much in good works, place upon good works so little reliance. The love of God, as exhibited in his Son Jesus Christ and not any merits of his own— engaged his continual attention. This, the great theme of his pastoral addresses, was the theme also of his death-bed meditations. 'After an illness of one month, during which he occasionally experienced considerable bodily uneasiness, the venerable founder of St. Anne's entered upon the rest that remaineth for the people of God, at twenty minutes past two o'clock on the morning of Sunday the 23d of April, 1838. As might be expected,' says Mr. Statter, his latter end was peace, perfect peace. As he lived, so he died, glorying in the cross of Christ, and rejoicing in hope of his glory. Those who paid him the last duties of grateful affection tell, how calmly, how peaceably, how joyously he went to his rest," a shock of wheat fully ripe." Amidst the failings of mortal nature, and the rendings asunder of earthly ties-with the grave open before him, and eternity full in view-the songs of Zion were on his lips. With these he beguiled the sleepless watches of the night. His favourite hymn, so often echoed from these walls, and which doubtless now he sings in a higher and louder strain, 'Come let us join our cheerful songs,' &c. was that which most frequently told those around him, of the joy and peace that reigned within. On one occasion, when a dear and beloved relative like-minded with himself, after having been from home, came into his room, and said,- My dear Sir, you are still with us.' His reply was,-whilst heaven beamed in his countenance, and his eye glistened with delight, -'Yes, here I am, and here I shall be, until it please the Lord to come and take me to himself, and then I shall sing of mercy and of judgment;' and raising his eyes to heaven, he added: Yea, unto Thee, O Lord, will I sing, for ever and for ever." His remains were conveyed to Lancaster on Thursday the 27th, and interred in the burial-ground of St. Luke's at Skerton, on the following morning. A vast concourse of people, headed by the Rev. the Vicar of Lancaster and many of the clergy of the town and neighbourhood, attended the body to the grave. The funeral service was performed by the Rev. Charles Bury, M. A. Incumbent of St. Luke's, assisted by the Rev. Henry O'Neill. Mr. Houseman's publications, which consist chiefly of sermons, are very numerous, and, if collected, would extend to many volumes. Some of the earliest of these display considerable copiousness and elegance of diction, in a style much more ambitious and oratorical than that of his later life, though certainly not more solemn and impressive. His compositions during the last thirty years were singularly free from redundant phraseology; they are few in words but weighty in ideas. Every sentence is a small treasury of sacred thought; every paragraph contains abundant matter for profitable reflection. The truths which he preached were not cold and barren speculations. He had himself felt their power and efficacy, and could on that account recommend them to others. If he spoke of the gospel as the power of God to salvation: it was because he knew from no uncertain experience, that it had been so to himself. If he told of the Saviour's readiness and power to save, he spoke that which he had known, and testified that which he had seen. If he enforced a life of religion, a life of faith and holiness, as alone productive of true and lasting peace: it was because he had found them to be so. May the mantle of Elijah descend upon Elisha. May a double portion of the spirit of this long-tried and faithful servant of Christ rest upon his successor. May the truth as it is in Jesus still sound within these walls. May it be preached as faithfully, as affectionately, as practically. May a more abundant blessing rest upon the ministrations of grace, and minister and people long live in amity, and peace; be mutual helpers of each other's faith, and at length share his everlasting rejoicing.' C. H. THE LOSS OF THE SOUL. "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" MARK Viii. 36. WHAT though I revel in earthly joy, And dance, and sing, and quaff the festive bowl; What though I run in honour's duty race, And foremost reach ambition's splendid goal; My boding doubts and trembling fears control? To me, alas! if I must lose my soul? Can houses, acres, heaps of glittering gold, O Holy Spirit, help me to resign Whate'er of earth obstructs thy bless'd control; And let me lose my all, so I may save my soul ! COLLECTOR. ON THE EFFECTS OF A SECULAR EDUCATION. MR. EDITOR,-In the discussions I agree altogether with the opponents of the ministerial measure, that the happy effects which are sought for by a system of national education, can only be realized to their full extent, by the inculcation of those truths, which make a man wise unto salvation. I feel also, that if we look for the expansion of the intellect, the developement of the mental powers, there is no scheme which can be put into comparison with that teaching, which leads the scholar to Him who is the way, the truth, and the life. I am persuaded that whether we look for the moral, the social, the intellectual improvement of the rising generation, there is no maxim which can serve for our guidance as that which the psalmist has laid down when he tells us, "The entrance of thy word giveth understanding to the simple." But though the friends of religion in opposing the ministerial measure have never said more than what is justly due to the advantages of Bible education, for that would be impossible, yet I am not satisfied as to the soundness of the arguments they have put forth, from the supposed evils of a secular education. It is unquestionably the duty of a Christian government, to provide for the instruction of its subjects on Christián principles; it is the duty of our own government to educate the people of this land in Christian principles according to the purest form of our holy religion, in the catechism, articles, and formularies of the established Church. But seeing we are not likely to have our wishes accomplished to their full extent, do we make a compromise with truth, if we get such a system of education as we can, especially if secular instruction apart from religious is not attended with those evil effects, which are very generally attributed to it. It seems to me, that from the mental faculties which God has given to mankind universally, we are bound to supply the means by which those faculties may be improved universally. To cultivate the intellect, to enlarge the understanding, to strengthen the powers of memory, of judgment, is a positive duty. Whoever neglects to improve these faculties in himself, or in others, by allowing them to persist in a course of neglect, and not affording the requisite means, is guilty of sin. I know, Sir, that it will be readily conceded, that every man is bound to cultivate either his own mind or that of others, to the right end; i. e. the glory of God, the salvation of his own soul, and the souls of others; but they virtually deny that the faculties should be cultivated at all, unless that end be kept fully in view. This seems to me, Mr. Editor, to be altogether a fallacious position. A Christian's duty is to be diligent in business, fervent in spirit, serving the Lord; but is it wrong to excite the lazy, the slothful, to diligence and industry, though you may not succeed in bringing them to a spiritual tone and temper ? If I cannot excite a slothful workman to provide for his own by a reference to the will of God, am I doing wrong by appealing to any remains of affection to his wife and children, which may linger in his breast, or to any ungenerous feeling of self-interest. It seems, Sir, to me, that the cases are analogous; mental cultivation is a positive duty, as well as industry. If it is lawful, as none I believe will deny, to promote diligence in business from an inferior motive, and to an inferior end, where you fail in doing so, from the highest motive and to the highest end. I cannot see the error of providing a secular instruction which promises to be in a measure profitable for the life that now is, though it is not formed with the express view we could wish, to the godliness which alone is profitable for the life to come. But, Sir, is there any hopeful promise that secular instruction will really be profitable for the life that now is? I have no hesitation in saying, that to me, there seems to be, the not only hopeful, but sure promise. Let me suggest in the first place that whatever benefit or damage may arise from secular instruction no benefit can arise from secular ignorance. The fruit of the tree of knowledge is good and evil, the fruit of ignorance is evil only. Ignorance in the language of popery is the mother of devotion, but you I will allow that it is with them the mother of superstition, mischief, and every evil work. I wish the religious portion of the community, who with the most sincere regard for truth and virtue, for the glory of God and the good of men, look with a zealous eye on the progress of secular instruction, would consider what is the bliss of ignorance. Where shall we find its triumphs, where its glories, what blessings are found throughout its wide domain, what sorrows has it alleviated, what distress bas it removed! But, I have intimated that advantage for the life that now is might be expected from secular struction. By advantage I mean not that it would assist men to become rich or climb up the scale of ambi tion, for such I hold to be no advantage, such can never be acquired by the community in the mass, but I referred to moral and social benefits. Among these I would mention rational contentment as the first. Many fear that education will render men discontented, it seems to me that sound education, though merely of a secular nature, will produce an opposite effect. It is true that instruction will not teach a labourer or workman to be content if he suffers under a real grievance; but yet we must suppose that rational contentment will prevail where the various classes have the power to understand and appreciate the equity of the circumstances under which they are placed, and are able to detect the fallacies of disaffected individuals. Those however who seek to promote violence and disturbance are as often the victims of their own ignorance as the designing promoters of outrage and rebellion. Their only chance of success lies in the people's ignorance which is more inaccessible to reason than prejudice or wilfulness. Together with rational content ment we might expect secular instruction to produce a due respect to superiors, I doubt not but that the poorer classes will cease to have a respect for the possessor of wealth where wealth alone is the claim for their esteem. Nor do I see that this will be any great grievance, for it will secure greater respect for those qualities which the rich ought to exhibit from their station in society, such as attention to their wants, and a readiness to afford relief. Those who have found the benefit of knowledge in a limited degree will be more disposed to respect those who from their superior advantages and opportunities have made a greater proficiency. Honour will be more cheerfully rendered where honour is due, be cause they will see the reason why it is due. Were I not afraid of trespassing too much on your pages I would mention the benefit which would arise from an increase in the range of rational society. It is often felt as a considerable drawback to the innocent pleasures of a clergyman that he has no one in a country village to speak to. Yet his situation must be indeed forlorn who never experienced the pleasure of conversing with a labourer who manifests more intelligence than is usually found in that class. Would it not be possible to increase this satisfaction by the extension of secular instruction. If one man out of an hundred is thus advanced in mental improvement, he may seek about for some other employment than husbandry. Yet if two out of three obtained this enlarged sphere of knowledge the relations of life would not be disturbed. It will also diminish the virulence of political discussions, and promote general welfare on the ground that all who really avail themselves of the instruction afforded will discharge their duties from principle (or reason) rather than compulsion, from thought rather than from habit. On these I forbear to dwell, as also on the resources of innocent gratification and amusement which will be thus within their reach. I have hitherto mentioned advantages which might be expected from secular instruction with reference to the life that now is, but there are other advantages with which I think it would be attended as preparing the way for godliness which alone is profitable for the life to come. This I might say is a necessary consequence from the former, if any thing is really beneficial to the present state of existence, it cannot fail to promote man's welfare for the next. Secular instruction will act as a pioneer for religious instruction. The Most High does not absolutely need the aid of human instruments to carry on the work of salvation; but he demands human intervention. God gives not the increase either in worldly or spiritual husbandry, without the care and culture of man. Secular instruction is such an instrumental education, as the means of imparting moral good, is a valuable preparative for the reception of spiritual good. Few, I think, will deny that though education cannot give the least spiritual good, yet that it may impart moral good. Even if we gain something on the score of morality, in the restraint of violent tempers, of gross language, of uncourteous behaviour, of unkind treatment, not to mention attention on ordinances, good is done. It is not necessary that I should lay down the limits of what education can do and cannot do in the improvement of moral habits and outward deportment; if only it has a tendency to keep men in bounds, it is sufficient for my position. A country in a state of civilization, is unquestionably in a better condition for the free course of the word of God, than one which is tenanted by wild and savage tribes who have no settled abode, no laws, no government, no domestic usages, but spend their time in desolating ravages on each other, and instead of subsisting on the produce of the earth raised by cultivation, live reckless for the morrow on its natural fruits, and drink the blood of the slain. This might be shewn by reference to the nations in which the apostles first preached to the polished inhabitants of Greece and Asia Minor, and not to the uncivilized bands who roamed over the country comprised in modern Russia. The records of our missionaries prove that Christianity and civilization must go hand in hand toge |