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that's down in the book.” The old woman seemed quite elevated at being selected on this occasion, her lack lustre
with unwonted sparkles as she trudged, staff in band, before me; and I think it would form a very pleasant picture, and worthy of a sketch from Cruiksbank, to exhibit C. O. and the old sybil, going hand in hand, down amongst the rocks towards Kievin's Keeve. “Your Raverence did what was but right, in not letting yourself be pestered any longer by that ould sinner, whose tongue ways like the shoe of a mill hopper, trundling down nothing in life but lies, and he spoils all he has to say, bekase he has no faith, the sinner.” “Well, mistress, have you faith in the cures of this Keeve?”—“Troth and it's I that have, firın faith, and why wouldn't I, for hundreds upon hundreds have I known, and seen to be cured-aye, and than all, wasn't I cured my own self;—for please you, Sir, it's not very along ago, when I grew all as one as blind --my sight, I may say, became full of cobwebs, and two pearls as big as peas grew on them, and I had no hope but to take up with a dog, and teach bim to lead me about, all the rest of my days. When one night as I was sitting sorrowful in my cabin, and nobody within but myself, I hears all around me noises of whispering and tittering—these, thinks I to myself, are the good people--so I lent all my ears to listen, and I hears a little squeeking voice say, “Biddy (meaning myself) will soon go stone blind'-small pity for her,' squalls another—when she has cure at hand, and has not faith to use it'-'why, what can the crathur do ?' says another, 'nothing in life, but step on a sanctified day into Kievin's Keeve, and there repeat a full duty of ave's and pater's. You may be right sure, Sir, that on the next Wednesday, I was betimes at the Keeve; and I made my rounds and went in, in faith, and as sure as the day, the darkness left me, the pearls fell off, though as large as cherrystones, and now thanks be to God and his saints, I can see as clear as e'er a body of my age in the parish. But here's the Keeve, do, your Raverence, just step down and see the prints of the saint's heels, which he made when he plunged into the stream, and sanetified the place for ever.” So down we went, helping one another most lovingly, until she made me sinsible, according to her own phrase, that two little indentures in the slate rock were prints of Kievin's heels, when preparing to plunge into the hollow basin." An' plase you,
you mark all the rags there above on the bush? these are tokens of cures that have been miracled here.". “Well, Biddy, and might any one that could not come here, suppose they were a great way off, in Tralee or Cashel, or any other distant place, I say, have any benefit from the Keeve ?" “ Oh yes ! for sartain, they might, if they could get a Christhen body to go their rounds, and say the prayers for them on the spot; maybe, Sir, you have some body in your eye, that would want the likes of me, to do thurrus for them; and I'm the one that will do it dacently, and in faith, and never a pater or ave will I leave unsaid, but give all honestly to the very last bead : and I'll be bound for it, if they were a hundred miles off, they would find just as much benefit as if they pilgrimaged the whole way on foot themselves." “ Well, Biddy, and what's your charge ? “ Och, never a price I'll fix at all that would'nt be givteel-I lave all to honour and honesty: I say, maybe you'r after knowing some who wants thurrus done for them?'; “ And now, my good woman,” said I, as I turned away from this exhibition of superstition and absurdity, “can you suppose that any one can do penance, or what is the same thing, make atonement for sin, through the help or work of another sinner, like, or perhaps worse than themselves? You are, I am sure, prepared to allow, that you are a sinner.” '« Och then God, he knows, how I feel myself to be one." “ Then, how can you presume to undertake commuting for the sins or diseases of others, when you have sin and infirmities of your own to be forgiven, and be removed ? Or how could one calling herself a Christian, suppose that satisfaction for sin, and its consequences, could be made by any, but by him who died on the cross for lost sinners ? Or bow can any one of common sense believe, that there is use or need in seeking for Kievin's aid or sanctity to help in any want or infirmi. ty, or make intercession, when he who died and rose again for the pardon of a ruined world, now ever lives to make intercession for us," and has invited all to come, not unto Kievin or Patrick, but to Him, and they shall find rest?” While speaking thus, and indeed I did not fail to declare and explain to this poor creature," that other foundation can no man lay, than that which is laid, Jesus Christ,” we drew near to where the carriage was drawn up, and waiting now, at evening's close, to carry me to the hospitable mansion of a neighbouring friend. The old woman, just as she saw me departing, drew up close beside me, and in a low muttering voice, as if she almost feared to hear herself speak, said, “ before your honour goes, and wherever you go, God's blessing rest with you, I would say one word in your ear; I thought as much as that you were a tall friar from Munster, that has been in the neighbourhood since the Patron day; but I now know you are of another guess sort. Well, then, believe you me, that all poor Biddy's hope rests on her sweet Saviour; and sure I am, sure as yon sun is setting, that no work that ever a poor crathur like me could do, nor penance, nor rounds, nor duty at a Priest's knee, can secure in life or save at death, but the blood of my sweet Saviour. God's comfort be with you, sir, and don't mind what I said to you a while ago--you will never see poor Biddy again ; but take it with you concerning a poor sinful, wicked crathur, that she has no hope in life but on the cross of Jesus. And now, God's blessing, and that of a poor desolate widow, be about you;" and so saying, the old woman turned off in the direction of the lead mines ; and I having duly satisfied Mr. Irwin and others, departed heartily joining in an opinion, that (if I am rightly informed) Sir Walter Scott has expressed, that no place in Ireland is calculated to excite more interest than the Seven Churches of Glendalough.
Morgan's Life of the Rev. T. Charles of Bala.-London, 1829.
Among the many productions of the press, there is nothing so valuable in the church as good biography; nothing so likely to be profitable as a faithful history of the lives and labours of eminent servants of the Lord, who have been privileged to be useful in their generation. We have on this account been much interested by the life of that eminent servant of God, the Rev. T. Charles of Bala. His name had long been dear to us, his labours had long been known to us; and we felt a peculiar desire to be acquainted with the particulars of his exertions, and still more did we wish to be allowed to look within, and see the springs that set the machine in motion, the principle that animated him in all he did. We have not been disappointed--we have found Mr. Morgan's life of Mr. Charles answer fully our expectations-we have found it edifying, as detailing the work of grace in the individual—and we have found it especially instructive, as exhibiting the particulars of a great revival of religion in the principality of Wales. But whilst this memoir will, we doubt not, be ever valued by those who care for God's work in individuals, or his larger operations on communities, we confess we have felt a peculiar interest in it, from the similarity which we have seen between Wales at the time Mr. Charles and a few others begun their labours, and Ireland at this present moment. We conceive that the history contained in this little book, may give encouragement to all those who are anxious for Ireland's spiritual welfare, may give guidance and direction to those who labour in her cause, and may give a caution and warning peculiarly necessary, in the present time, to those who are in places of authority in church and state, in this country. It is melancholy, and yet when contrasted with its present state, encouraging to think of the state of Wales, in the middle of the last century. There is scarcely a greater darkness in Ireland at the present moment, than there was in Wales then.
“ True religion had forsaken the country. Those who possessed a little of its true spirit, were a few who bad been in different parts converted, by the labours of a few individuals, who occasionally came up from south Wales, and itinerated through the country. This labour of love commenced about the year 1740. Though their converts, collectively considered, were numerous; yet compared with the number of the inhabitants, they were but few. Many parts of the country bad never heard the sound of the Gospel, The work, therefore, wbich Mr. C. was now engaged in, was, in a great measure, missionary work. No more knowledge of God, or of bis word, was to be found in most places, than in an beathen land. The immoralities and ungodliness which prevailed, were such as might be expected from tbis state of spiritual ignorance.
The Bible wus almost an unknown book; seldom to be met with, especially in the houses of the
poor. In many parishes, not even ten could be found capable of reading it; and in several parishes in Anglesea, not even two or three."-- p. 224, 5.
Had we opened this book by chance, we might have thought this passage to have been a description of Ireland ; só accurately does it paint the situation of our own darkened country.
We have just stated, in our opening, this description of Wales, that it may interest our readers the more in the memoirs of one, who was an honoured instrument of rescuing his country from this state of degradation. From his diary and letters, his biographer gives a most instructive and interesting account of the personal religion of Mr. Charles. Our limits will not allow us to go any length, in making extracts; we desire to recommend the whole to such of our readers as feel an interest in personal religion. We shall only dwell on this part of the book, so long as to show the spiritual character of one, whom the Lord prepared for a great work in his church. He was born in 1755, of humble parents, who early sent him to school, with the view of educating him for the ministry
During that time, I first felt serious impressions. The first cause of any thoughts about my soul, I do not recollect. My convictions of sin, were, for a year or more, very slight, and at intervals; but I bad almost constantly,, though sometimes weaker and sometimes stronger, powersul impressions made on my mind, inclining me to attend the preaching of the Gospel—to read the Bible, and the best books I could get.
" I recollect, I thought every body religious, who went pretty constantly to cburcb ; but I often wondered, that I never heard them talk any thing about religion ; especially on Sunday I had not one spiritual person to speak to, for some time. At last Providence brought me acquainted with an aged, holy, pious man, by name, Rees Hugh, a few miles off, on whom I constantly called once or twice a week; and his conversation was much blessed to me. I loved him as long as he lived, as my own soul; and always looked upon bim as my father in Christ. The remembrance of him will be pleasing to me, as long as I live. During this time, I bad but little knowledge of the Gospel scheme..... On January the 20th, 1773, (in his 10th year,) I went to hear Mr. Rowland preach at New Chapel. His text was Heb. iv. 15; a day much to be remembered by me, as long as I live. Ever since that happy day, I have lived in a new heaven and a new earth. The change, which a blind man who receives his sight experiences, does not exceed the change, which at that time I experienced in my mind. It was then I was first convinced of the sin of unbelief; or of entertaining narrow, contracted, and baru thoughts, of the Almighty. I bad such a view of Obrist as our High Priest-of bis love, compassion, power, and all-sufficiency, as filled my soul witb astonishment-with joy unspeakable and full of glory.”-p.3-0.
Thus was the seed of eternal truth, early sowed, watered, and matured, in his heart; that being taught himself of God, he might be enabled to teach others. His diary presents to us a man deeply acquainted with the evil of sin, the deceitfulness and depravity of his own heart; as well as experimentally acquainted with the sufcient remedy which is found in the Gospel of Christ.
He entered the university of Oxford, 1775, and got acquainted with several pious, serious, young men, who were afterwards honoured instruments of good, in the Lord's vineyard.
In 1778, he was ordained deacon :-he thus writes in his diary" I felt an earnest desire, that the Lord would enable me to devote myself wbolly to bis service, the remainder of my days on earth; and was not a little impressed with the sense of the great importance of the charge I had taken upon me, and of my great inability to discharge it faithfully, and in a' due manner. May the spirit of the Lord Jehovah be upon me, evermore."--p. 18.
His sentiments may be more clearly learned, from a letter written a few days after.
“ Oxon, June 27, 1778.-I have the pleasure to inform you, that I am in orders since Trinity Sunday. Messrs. Mayer, Bridges, and Crouch, were likewise ordained. My dear friend, this is the most solemn and awful time, I have as yet had to see.
My anxious thoughts, about the holy function I have taken upon me, and the mighty work I am engaged in, frequently oppress my spirits very much. That solemn exhortation and charge of St. Paul, in Acts xx. 28, thunders in my ears, day and night. Is the church so dear and precious to Christ, that he purchased it with his most precious blood ? What bowels of compassion and mercy, then, should I exercise towards every one, even the meanest individual in it? How solicitous should I be, about their welfare ? How anxious about their salvation ? May God, of his infinite goodness, enable to be faithful.”
We shall only give a few extracts to show his personal views.
“ I feel myself poor and lean ; but through grace, hungry : and I can see, not without some degree of joy, an unsearchable treasure in Christ. He knows my wants, and will, I believe, freely communicate to me, when be sees necessity requiring it. I am satisfied that it pleaseth the Father, that in him all fulness should dwell. It is not in us, but in him it is, that all fulness dwells; and from him, it is freely to be communicated to us, in every time of need, He is our Joseph, who has the key of all the storehouse of God; and he will not fail to open them, when the famine waxeth sore in the land. In obedience to thy command, O Lord, help me to go to Josepb, in all my spiritual wants. Are not all his riches, mine? Hast thou not given thy Son, with all his fulness, to me? Help me, therefore, to livo upon the treasures that are laid up in him, as if they were in my own possession.
All things that the Father halb,' saith Christ, are mine.' All the grace and mercy, that are in God as a Father, are given to Christ, that he may give them to bis people. All pardon and all grace, wbich we can want or God can give, are stored up in Christ, for the use of his people. All the grace and mercy wbich dwelt in the Almighty, when full of the counsels of love, and intending his own exaltatation by way of grace; all the grace and mercy which Christ, by the effusion of his most precious blood, could purchase ; all this, 'is treasured up in Christ, and abounds in him infinitely, to be communicated freely to us, as our wants require, and as we are capable of receiving it. O Lord, enlarge my heart, and empty me of every other thing ; that I may be able to receive, more abundantly, out of Christ's inconceiveable fulness.''-p. 119.
We give the following, as showing Mr. Charles's deep convic