religion unto themselves, she long filled an honourable post as a nursing mother to that part of Christ's flock amongst whom her lot was cast, and firm and lasting was that bond of union which subsisted between her and that "mighty man of valour," for the honour and glory of the Lord Christ, the late W. H. Colyer; nor did she ever swerve from those truths which had made her free.

The tenor of her own writings as they have appeared in the pages of this Magazine, testify that she was standing in her tent door, looking out for the coming of her Lord; and though for some considerable time it was evident the writ of ejectment had been issued for the surrender of the earthly tenement, for the purpose of rebuilding, there was but little indication of its last pin falling out so soon, as, from the last communication received from a beloved son, no material alteration in any respect was or could be observed until Lord's day, the 2nd of April, when, in conversation with a near relative, she, with her usual calmness, intimated "she did not think it would be long before she bid them farewell;" and when that incomparable hymn of Dr. Watts's, 75th, 2nd book, was read to her, and which she much enjoyed, at the time observing that she had never till then been enabled thoroughly to adopt the last verse,

"Haste, my beloved, fetch my soul

Up to thy blest abode ;
Fly, for my spirit longs to see
My Saviour and my God,"

"Now I can fully," she said; and having lately read the interesting memoir of the late Mr. Crowhurst, like him, she appeared "packed up, ready, only waiting to be sent for." On the Monday she read some part of the "Gospel Magazine," though in bed, and in the salutation of her brother John in the wilderness, intimated there was something in it for her; and doubtless, had we not been called to erect the "pillar' over her grave, her pen would have once more directed us to Him whom her soul loveth. On the Wednesday she was so much better as to come down stairs with her dear friends who were with her, and was looking forward to the next day, being the natal day of her youngest son, to spend it with him and two of the few remaining fellowtravellers in the wilderness who were with her in "the day of her espousals," and will soon be where she now is; but "who hath been the counsellor of the Lord ?" Her anticipations of earthly intercourse were superseded by an introduction of a heavenly reality. She had been more than usually favoured with a comfortable night, and expressed thankfulness to the Lord for the twenty-six years of mercies towards her and hers, and began to prepare for again going down stairs; and when nearly completed dressing, although in her wonted cheerfulness of spirit, appeared somewhat exhausted, walked to her easy chair, and when requested by her very affectionate daughter to take something to revive her, said "she would take her medicine," which she did, after begging the Lord's blessing and grace to enable her to bear His will; a slight sickness followed, which soon abated, and she repeated several portions of God's word, only one of which was retained by her daughter, namely, "I am the resurrection and the life."

She

then said, with sweet and firm composure, "It is all over now," and sunk back in her chair, and her happy spirit took flight, so peaceably, so calmly, and so suddenly, that her body had not time to struggle, or groan, or cling to the departing spirit-rapid transitall was soon over.

This took place on Thursday, the 6th, and on the 13th the precious seed was sown in weakness, with a full expectation of its being raised in power. It is a remarkable coincidence that both her death and burial took place on the same day of the week as the late Dr. Hawker's.

Such was the falling asleep of our sister Rebekah, or rather in this calm and peaceful way did she step from one world into the other. Knowing whom she had believed, she could have no fear while leaning upon his arm to cross the narrow Jordan, which lies between the two countries, though it be at the time when its water overflow its banks; "Precious in the sight of the Lord is the death of his saints;" and from a combination of feeling found in the saints, their deaths are no less precious in the sight of each other.

By this and all similar events we are to be considered losers, not of our sister, for she still liveth, and will appear with our elder Brother when he comes "to be glorified in his saints, and admired in all them that believe;" nor is that portion of grace which was given unto her, sunk into nonentity. The vessel, in itself empty, continued to receive from the all-supplying cruse until it could hold no more, when it was set aside to carry out the great purposes of the Master for whose use it was designed, and will continue to show forth in praise the glory of that grace which caused her acceptance in the Beloved. Our loss is only pertaining to those "gifts for edification" which she possessed, and which are now for ever withdrawn. Grace is ever one continual flow, gifts are identified with the person, and will never become the property of another. Thus the withdrawal of every saint from this world is a return of those things which were in the covenant ordered for the perfecting of the saints in their state of tutorage in this Valley of Achor. Ere long the knitted sheet will be drawn up again into heaven, when the whole vision will be understood, without a single doubt arising.

It becomes us, in erecting the monumental pillar over the grave of our venerable sister, to evince that resignation with all the thankfulness the act demands; the hand of love has gathered the lily which was not less beautiful because so many winter storms had blown over it, nature's soil was not congenial for its future growth, and it was too costly in the sight of its owner to be allowed to stand any longer in the borders of the wilderness. Thus, with carefulness it has been transplanted; and in full age and in season it has been gathered into the heavenly garner. For a little moment we say farewell; for we who remain behind are only held by earth's green withes. Soon, soon shall the southern gales set in, and all the ship's company, composed

as it now is of old Jonathans, Josials, Ruths, and Hannahs, be safely moored in the fair haven of eternal rest. Farewell, then; though you have gained upon us by "fast sailing," we envy you not. While with ns we loved you, and though the drag-wheel checks our intercourse, it shall not prevent our following hard after you. Thy memory is em. balmed in the hearts of both the Editor, correspondents, and readers of this Magazine, who, with one heart and one mind of Christian fraternity, amidst the varieties of passing events of their journey, pause at the voice which in thy removal hath been heard, and leaves to their successors the frail yet expressive memorial, "The pillar of Rebekah's grave." A STRIPLING.

Newick.

SIN.

As God is the source of all good, so a departure from Him is the origin of all evil; for there is no real evil but sin, which is necessarily and entirely apart from God: therefore it is impossible that the holy Lord God should predestinate any of his creatures to sin, because the creature must depart from the Creator before sin can have dominion over him. The power of the Almighty God is never associated with sin, but is continually exercised over it; so that He predestinates the boundaries, the effects and consequences of every transgression. Sin is that great adverse power and rival of God, which, aiming to dethrone HIM, was permitted to bring down angels from their abodes of bliss. Satan is not the author, but the slave of sin; he is called the father of lies, because he was the instrument employed by the deadly foe to forge that dreadful lie by which the whole race of mankind fell into a state of darkness, destitution, and alienation from the Fountain of life and blessedness; but to ascribe to him the dominion over sin is to give him a glory that belongs only to God. The dominion given to Satan is figuratively described by his having "the key of the bottomless pit" (Rev. ix. 1), or the ability to recede, and to lead on his followers farther and farther from God. This recession (or backsliding) can pertain only to such as were once near unto God, but have departed from Him; it can have no influence over the new creation in Christ Jesus, for that forms a "kingdom which cannot be moved;" neither can it belong to sin abstractedly considered, because sin by its nature is, and ever will be, at an infinite and inconceivable distance from God.

The deceitfulness of sin is especially manifested in its promising liberty to its deluded votaries by fleeing for refuge to the holy law of God-that inflexible law which does but confirm the claims of the tyrant over the wretched slave who has sold himself to work iniquity. The law would militate against itself if it did not enforce submission upon those who have willingly yielded themselves the servants of sin; neither is there any redemption from sin, unless there be also a redemption from the claims of the law, for "the strength of sin is the law," inasmuch as by the law sin rivets its chains more closely, and grasps its prey more securely. Mere human effort may increase the difficulty, but can never remove the evil. None but Christ, the Mystical David, the Conqueror of this Goliath, can accept the momentous challenge, "Shall the prey be taken from the mighty? or shall the lawful captive be delivered?" Even the gospel does not set aside the lawful claims of sin over its confederates. "Know ye not that to whom ye yield yourselves

servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Sin, so far as it regards mankind, is called "the sin of the, world," because the pleasures of sin are the portion of worldlings here, and its fearful torments will be their inheritance in à future state. The sin of the world must remain so long as the world remaineth, and it will exist for ever in a world of woe. The Holy Lamb of God came to take away the sin of the world from the CHURCH; and how much soever the children of God may be contaminated by the accursed thing while travelling through the wilderness, not one spot or stain can attach itself to that new nature which inherits eternal glory.

Sin, in its essence, consists not in the external act, for "every sin that a man doeth is without the body" (1 Cor. vi. 18), but it consists in that internal movement of the soul by which the sinner departs from God, and falls under the influence of the mighty monster, who now "worketh in the children of disobedience." Eve's sin consisted in her giving more credit to the word of the devil than to the word of the Lord; all that followed was but the foreordained result and manifestation of that offence. Adam was not so deceived by the ensnaring foe, yet he allowed his creature judgment to decide between his God and his wife, and thus became confederate with Eve in setting up an idol, that abominable thing which the Lord hateth. It is clear from Scripture that the outward act is not the sin, for we find repeated instances of the same external act being approved in one and condemned in another. To Adam, the Lord said, "Because thou hast hearkened unto the voice of thy wife, cursed is the ground for thy sake" (Gen. iii. 17-19); whereas, when Sarah proposed the casting out of Hagar and Ishmael, with every prospect of their being exposed to the hardships they afterwards endured, "and the thing was very grievous in Abraham's sight, because of his son"-so far from reproving Sarah for unkindness, "God said unto Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice" (Gen. xxi. 10-22). Again, how highly is Abraham commanded for that act of faith by which he "stretched forth his hand to slay his son" (Gen. xxii. 10); yet how strongly is the Lord's displeasure expressed against those who, in the exercise of their own free will, sacrificed their sons and their daughters to be devoured (Ezek. xvi. 20). In how many instances did the severe judgments of God fall upon the Israelites for their wilful transgressions in inter-marrying with idolatrous nations; yet the prophet Hosea was commanded to "take a wife of whoredoms, and children of whoredoms" (Hos. i. 3). The Bible informs us one mark of the character of the reprobate is, they are "without natural affection;" nevertheless Ezekiel was commanded neither to mourn nor weep when the Lord took away from him the desire of his eyes with a stroke (Ezek. xxiv. 16-18). Aaron made no lamentation for the loss of his two sons, Nadab and Abihu (Lev. x. 3, 6); and the irresolute and once overindulgent Eli gave an unwavering assent to the fearful doom which awaited his ungodly sons, Hophni and Phinehas, that in one day they should be slain both of them (1 Sam. iii. 18). The word of God directs us to ask, with importunate earnestness, for the invaluable gift of the Holy Ghost. Simon Magus did this, but his impure motives appear to have led him on to the commission of the unpardonable sin.

Sin is a mystery, the judgment of which the Lord hath reserved to himself, and he will not allow any of his creatures to usurp his authority; for he "turneth wise men backward, and maketh their knowledge foolish" (Is. xliv. 25); and he will be " for a spirit of judgment to them that sit in judgment (Is. xxviii. 6); but he will be "for strength to them that turn the battle to the gate," who sensibly feeling that judgment must first begin at themselves, and that the Lord hath established his judgment-seat in their hearts, willingly refer every matter to his decision, and bring every cause to be settled in that

"gate of the Lord into which the righteous shall enter" (Psalm cxviii. 20). The children of God find the word very precious when they can believe in their own case that, "There is, therefore, now no condemnation to them which are in Christ Jesus;" this is a delightful resting-place, where their souls gather strength to proceed on their heavenly journey; but if they "walk not after the flesh, but after the Spirit," if they go forward in the strength of the Lord God, making mention of his righteousness, even of his only (Psalm lxxi. 16), they will, through grace, be enabled practically to hold forth this precious word of life, and to prove by their gentle demeanour towards such as are overtaken in a fault, they really do believe, "There is, therefore, now no condemnation to them which are in Christ Jesus." The numerous failings of believers, and their offences one against another, does not quench the spirit of love, but only causes it to act under diversified forms; there was no ill will towards Peter, in the sharp reproof administered by his beloved brother Paul; the Corinthian church was required to watch over the brother who had offended, with affectionate tenderness, lest he should be "swallowed up of over-much sorrow." The conduct of believers under the mind of the Spirit, towards an offender, is an act of self-denying love; their hearts yearn over the delinquent, but their high calling of God in Christ Jesus forbids the sweet flow of unreserved communion until a separation take place between the transgressor and his offence, or until the law of the trespass offering be carried out in a gospel sense. This separation of the soul from its besetting sin is the work of the blessed Spirit, whether he is pleased to effect it through the medium of conscience, or by the ministry of the word; whether by the mouth of two or three witnesses the charge be established, or the authority of the church be employed, or whether as a Sovereign he is pleased to act independently of all these means; the work is his own, and he alone can accomplish it. Sometimes it is done so secretly, that none but David and Jonathan know anything of the matter; in other cases the sin is made glaringly manifest, so that none can deny it; yet both the secret and the open sin have been imputed to Christ, and put away by his atoning sacrifice.

There is nothing more humiliating to the naturally proud heart of a believer than to be overtaken and (for the time) overcome by sin; and the Lord of Life, who chooses the "things that are not, to bring to nought things that are," will sometimes use this method of correcting and purifying his children; for it is not merely the weak, the ignorant, and the foolish that are liable to err, but "some of them of understanding shall fall (not to pollute, but) to try them, and to purge, and to make them white" (Dan. xi. 35). Though sin is in itself so filthy and corrupt, yet be it remembered the sinoffering is "most holy," and the moment the hand of faith touches that most holy offering, the soul is experimentally "made the righteousness of God in HIM." They, therefore, do greatly err, who impute sin where the Lord imputes righteousness, and who pass the sentence of condemnation upon those whom He hath "justified freely by his grace." The spirit of condemnation accords well with the deceitful nature of sin, because it can assume the aspect of a zeal for godliness, and under this specious appearance it beguiles its deluded votaries so that they unwarily go on "deceiving and being deceived." Sin can work by means which are in themselves unimportant; this is clearly pointed out in 1 Cor. viii. 8-13, where the apostle, rather than sin against Christ, by wounding the weak conscience of a believer, asserts his willingness to forego the use of what might be regarded as one of the necessaries of life. For although "meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worse;" yet, "if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."

It appears as if the Lord the Spirit had taken especial care to put it out of