ང་འགལ་བཅར་ Begyne we at Counsaile, for pare-of es myster (need) at the begynnynge of our werkes that us myslyke not aftyrwarde. With thire sevene gyftes, the Haly Gaste teches sere mene serely (severally). Counsaile es doyuge awaye of worldes reches and of all delytes of all thyngs pat mane (many) may be taglyd (entangled) with in thoghte or dede, and withdrawyng intill contemplacyon of Gode. Understandynge es to knowe whate es to doo, and whate es to lefe, and that it salle be gyffene [in order] to gyffe it to thaym pat has nede, noghte till other pat has no myster (need). Wysedome es forgetynge of erthely thynges and thynkynge of heuen, with discrecyone (discrimination) of all mene dedys. In pis gyfte schynes contemplacyone, pat es, Saynt Austyne says, a gastely dede (a spiritual mortification) of fleschly affeccyones thurghe pe joye of araysede (uplifted) thoghte. Strenghe es lastynge to fullfill gude purpose pat it be noghte lost for wele ne for woa. Pete es pat a man be mylde, and gaynsay noghte (do not oppose) haly writte when it smyttes his synnys, whethire he undyrstand it or noghte, bot in all his myghte purge he pe vilte of syn in hyme and oper. Connynge es pat makes a man of gude, noghte raysand hyme (puffing him up) of his reghtwysnes bot sorrowand of his synnys, and pat man gedyrs (gathers) erthely gude anely to the honour of God, and provs (shews it) to oper mene pane hym-selfe. "The Drede of God es pat we turne noghte agayne till oure synne thurghe any ill eggyng (temptation) and pat es drede perfite in us and gastely when we drede to wrathe God in pe leste syne pat we kane knawe, and flese it als venyme (flee from it as from the sting of a serpent)." Then follows his description of the soul's earnest desire for communion with God, "of delyte and zernyng of (yearning for) God." Zernying and delite of Ihesu Criste pat has nathyng of worldes thoghtes, es wondyrfull pure, haly, and faste (firm), and when a man felis hym in pat degre, than es a man circumsysede spiritually Thene all oper besynes and affeccyones and thoghtes are drawene away owte of his saule that he may have ryste in Goddes lufe withowttene tagillynge (entangling) of oper thynges. The delyte es wondirfull. It es sa heghe pat na thoghte may reche par-to to bryng it doune. It es pure when it es noghte blendid with na thynge pat es contrayrie thare-to. And it es faste whene it es clene and stabill delitande by it-selfe. Thre thynges makes delite in Gode heghe. Ane es restreynynge of fleschly luste. An oper es restreynynge or repressynge of ill styrrynge and of temptation in will. The thirde es kepynge or heghynge (lifting up) of pe herte in lyghtenynge of pe Haly Gaste, pat haldis his herte upe fra all erthely thoghtes, pat he sette nane obstakill at the comynge of Criste in-till hyme. Ilk ane (each one) pat covaytes endles hele (desires everlasting salvation) be he besy nyghte and daye to fulfill pis lare (lore, instruction) or elles to Cristes lufe he may noghte wynne, ffor it es heghe and all pat it duelles in it lyftes abowne layery (loathsome) lustes and vile couaytes (covetings) and abowne all affeccyons and thoghtes of any bodily thynge. Twa thynges makes oure delyte pure. Ane es, ternynge of sensualite to the skyll (reason), for when any es tornede to delite of hys fyve wittes (senses) alsonne (so soon) unclennes entyrs in-to his saule. An oper es pat pe skyll mekely be ussede (the reason be chiefly employed) in gastely (spiritual) thynges, als (as) in meditacyons, and orysonns (prayers) and lukynge in haly bukes. Ffor-thy (therefore) pe delyte pat has noghte of unordaynde styrrynge (unsanctified affections) and mekely (chiefly) has styrrynge in Criste, and in whilke pe sensualite es tournede to pe skyll, all sette and oysede tyll God (used for God) makes a mans saule in ryste and sekirnes (security) and ay to duell in gude hope, and to be payede (satisfied) with all God sandes withowttene gruchynge, or heuynese of thoghtes." When our Hermit wrote his thoughts on the Gifts of the Holy Ghost, he seems rather to have had in his mind the prophecy of Isaiah than the Epistles of St. Paul. The prophet, in declaring the character of the Messiah, described the Spirit of Jehovah as resting upon Him, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." But the Apostle gives the attractive picture of the fruits of the Spirit, "love, joy, peace, long-suffering, gentleness, goodness, faith (or fidelity), meekness, temperance." Yet, as all these were, in their perfection, in the life of the Saviour, so, when His Spirit rests on His disciples, as "the spirit of wisdom and understanding, of counsel and of the fear of the Lord," the same precious fruits ripen in their characters also. The Hermit's "strenghe and connynge" are but other words for "faith or fidelity," and his "pete" for humbleness of mind, receiving the rebukes of God's Word, and causing towards others gentleness and love. The poverty of spirit, meekness, and love of peace of the Sermon on the Mount are all rays from the same source of light, tones of the same heavenly harp, streams from the same holy fountain; and that light is only kept pure, that harp only retains its melody, that fountain its refreshment in the soul, by habitual retirement and close communion with our Heavenly Father, and his Son, our Saviour, through the fellowship of the Blessed Spirit. Thus "I will go unto God, unto God my exceeding joy." In bringing these notices of our Hermit to a close, it is surely a cause for great thankfulness that so holy and devoted a man was raised up in the dark ages of the Church and exemplified in his own character the benefit of uniting close communion with God, and active labours in His service. Not only were his labours great in itinerating and preaching the gospel in the north country, but he translated the Psalter and other portions of the Bible from the Vulgate. Indeed, it is considered that his translation of the Psalter, and the Canticles in Exodus, Samuel, Isaiah, and Habakkuk, and those of the New Testament, were the first that appeared in our then language; and how great his honor to have thus, by nearly half a century, in this blessed work of translation preceded John Wycliffe, often called the Morning Star of the Reformation. Happy those Christians who can thus blend with the sunny en gagements of active life, the cool and refreshing shade of retirement And seem by Thy sweet bounty made, We must carefully polish and sharpen our sword and our sickle in the hours of retirement, if we would effectually encounter our spiritual enemies in the public walk of life, and reap the fruits of a harvest that shall be worthy a place in the garner of God. H. V. T. [The excellent friend to whom we are indebted for this, as well as preceding papers, we are sure will perfectly agree with us, that the Hermit himself was no model for Christians in our own day. He lived in the darkest of the dark ages, when the knowledge of God was almost lost, and the Church of Christ seemed to be itself extinguished; but He who had reserved for himself the seven thousand in Israel, whose knees had not bowed to Baal, neither had their lips kissed him, had even now, in the days of Richard Rolle, a hidden Church, of whom the world knew nothing. It is astonishing how few of the corruptions of the Romish Church clave to him. We read of no intercessory prayer to the saints; but the soul goes boldly, and goes at once, to Christ. Yet there is a want of that peace and joy in believing which is our high privilege to possess. The lines quoted from Keble,* which now, we regret to say, find their way into many modern Collections, found even among Evangelical congregations, suit his state but too well; but something far higher is needed, much more than "to deny ourselves." anecdote about Wilberforce in the heat of the Yorkshire election, shews clearly how high spirituality of mind may be maintained while engaged in the most engrossing duties of this world. We read in the New Testament very little of retirement, except for the sake of rest. Jesus had no followers like John the Baptist-hermits of the desert; and yet "he who is least in the kingdom of heaven is greater than he."-ED.] * These we have omitted for the reasons given above. The ORIGINAL LETTERS FROM THE REV. JOHN BERRIDGE TO THE HON. MRS. CARTERET. Everton, November 23, 1789. 66 Dear and honoured Ladies,-Grace, mercy, and peace be multiplied upon you, and upon all that love the Lord Jesus Christ in sincerity. I frequently hear of you from London friends, by which I know you are yet on your pilgrimage, though daily drawing nearer to its period, when sin and sorrow, darkness and dulness, will be done away, and the Lord will become your everlasting light, and the days of your mourning will be ended. I am now an old pilgrim, crawling up towards eighty, and crawling on towards Jesus, my mental faculties much decayed, and my animal spirits often low. At times I feel, what you may feel, spiritual affections languid, prayers feeble, and faith weak, dropping into the embers, and no fire felt. Formerly, when frames were gone, all seemed to be gone; but the Lord is now teaching me to live by faith upon His precious Word. I tell Him, when my faith is weak, "Lord, I do believe in Thee, for my whole trust is in Thy blood and righteousness; and Thou hast said, whoever believeth in Thee hath everlasting life, and shall never come into condemnation." Pooh, pooh," says Satan, "thou art a dead soul, no life in thee." I won't hearken to his lies, but tell him I have life, though it be feeble, for my heart is daily yearning after Christ; and mourning for an absent Christ is as sure a sign of spiritual life as rejoicing in a felt Christ. What is dead has no mourning. A dead body cannot mourn for the world, nor can a dead soul mourn for Christ. "Nay," says Satan, "you will be slain at last, notwithstanding all your fond hopes." I tell him, though the Lord should seem about to slay me, I will keep on praying and believing, and, like Abraham, against hope believe in hope. By thus holding up the shield of faith, you will quench the fiery darts of the wicked one. The conflict will be over when the body of sin is broken down, and you will enter into peace, and see that Jesus whom your soul loveth, and be for ever with Him. 0 blessed world! O precious Jesus! who will then fill our souls with everlasting love and joy, and we shall help to fill His Heaven with everlasting praises. Come then, dear ladies, go forward, run, or walk, or crawl, as you can. Heaven's gates are open to receive you, and crowns of glory ready for you, bought with Jesus' precious blood. Hallelujah! Give my hearty love to the ladies who assemble at your chamber. The Lord bless you all abundantly, and bless His poor old JOHN BERRIDGE. P.S.-My eyes are so weak, I can scarce see how I write. If yours are the same, send no answer; for, though agreeable to me, it must be troublesome, and perhaps painful, to you; therefore forPoor Lord Huntingdon! the Lord support his mother. Everton, April 10, 1790. Dearly-beloved Ladies,-Grace, mercy, and peace be multiplied upon you, and upon all that love the Lord Jesus Christ in sincerity. You are now bereaved for a while of a sister in Christ, and in her loss Jesus has shewn you how tenderly He treats His drooping saints when He removes them. Oh! His compassions are infinite. Love Him and trust Him for ever. What can He not do, and what will He not do, for His ransomed people, worthless indeed in themselves, yet bought with His blood? His eye is ever upon them, His heart ever with them; nor will He cease tending His sheep till He brings all safe home to His fold. Jesus calls death the sleep of His saints; but our sister stept out of life in a sleep, and did not awake till she reached the Kingdom of Glory. What transports must she feel, to find herself released from sin and sorrow, doubts and fears, for ever, and behold herself encircled with glorified saints, praising God for another inhabitant; yea, and Jesus Himself, with smiles of love, meeting His daughter to welcome her home. Now she can join with her Baron in singing eternal praise to God and the Lamb, expecting you both very soon, to blend your joys and praises with hers, and meet to part no more. Well then, my dear Ladies, lift up your heads and rejoice, for your deliverance is nigh. A little more praying and trusting, a few more conflicts with sin and sorrow, and your wilderness trials are over. Jesus stands at His gates, crying out, "Fear not, only believe; I am with you, and will not forsake you." Disturb not yourselves about the manner of dying, but leave it to Him to sweeten the passage. In Lady Smith He has given you a sample of His love and tenderness. Therefore again I say, Fear not, only believe; for such as trust in Him are never confounded. If a conflict should batter your faith, hope still against hope, and trust Him in darkness as well as in light, when you can see Him and when you cannot. In the meantime, give Him thanks daily for what He has done, for calling you out and keeping you out of the world, and trust Him for what is to come. And now may the God of my life, and God of my love, and God of my hope, conduct you safely through the wilderness, guide you comfortably over Jordan, and bring you triumphantly home to His Canaan. So prayeth your affectionate servant, JOHN BERRIDGE. CORRESPONDENCE. ON HEBREWS XIII. 10. To the Editor of the Christian Observer. SIR,-At the close of your remarks on the Bishop of Carlisle's Sermon on Heb. xiii. 10, you notice and reject the interpretation which connects this verse with a special offering of the Levitical Law. I observe you speak of that sacrifice as an "altar, from which the Priest and Levite were excluded;" but this is probably an over |