disparate subjects. It is one even when twofold, with a double reference to two similar subjects, and not double, both literal and figurative, and therefore the principle of interpretation is also one, the philological or grammatical, and not double, both literal and allegorical. Otherwise, on any other method of interpretation, if this first principle of language were violated and the usus loquendi disregarded, the formation and philosophy of language would become impracticable, and its interpretation so irregular and uncertain as to be impossible. Other principles, whether employed singly or conjointly, have run to such excess of riot as to explode themselves, and to leave the true principle conspicuous and commanding as a column amid a heap of ruins. The history of the application of a principle is the witness of its truth or its absurdity. Thus tested, philological interpretation, on the broad basis of grammar and not of narrow literalism, is vindicated as the only rational and reliable principle. All Scripture is interrogated and interpreted by the authors of the New Testament upon this principle, the violence of which has occasioned the extremes of rationalism and allegorical mysticism so conspicuous in Rabinical literature, and in both ancient and modern Church dogma. The Jewish doctors allegorised the literal and literalised the allegorical, producing negative morality, rational theology, and Christology without the cross. The opposite ecclesiastical schools of Alexandria and Antioch, represented respectively by Origen and Theodore of Mopsuestia, were founded on these two conflicting principles of interpretation. The former attributed to Scripture three elements-the literal, the moral, and the mystical, the last of which contained two senses the analogical and the anagogical. Theodore dwelt almost exclusively on the letter of Scripture, which he thereby rationalised, assigning to the ancient prophecies a merely literal, logical, and present application. These counter tendencies, after having produced and pervaded the rationalism and mysticism of the scholastic period, and been repudiated by the reformers of the sixteenth century, reappeared in the writings of Grotius and Cocceius, and still appear in modern Christian spiritualism, especially in Swedenborgianism, and in the many but kindred forms of rationalism and literal millenarianism. Extremes, first seen in operation in the ancient pagan, Jewish, and ecclesiastical schools, are found, after having run their long and divergent course, to meet in an unnatural and arbitrary interpretation of Scripture, contrary to the great philological principle of New Testament exegesis, which not only recognises both the historical truth or literal sense of the text and its deeply spiritual significance, but combines the latter with the former as its natural basis."-Pp. 104-6. PROGRESSIVE DEVELOPMENT OF REVELATION. "It also follows, from what has been already said, that there may be a progressive development of revelation without an increment of essentially new truth. As the oak lies in the acorn, so the New Testament lies in the Old. The new phase of truth, as a development (of fuller revelation, is merely relatively new-a new phenomenon, and not a new truth. Neither the morality nor the religion of the Old Testament are so clear and full as those of the New, but they are the same morality and religion. The inner and outer religious life of saints under both economies are the same in kind, though they are or ought to be different in degree. The new facts of the Gospel history have not altered, but merely enlarged the basis of both doctrinal and moral theology. Thus, the incarnation of the Son of God, the grandest fact of history, together with all the singular events of His life, death, and resurrection, is a new and unexampled phenomenon, the basis not of other truths, but of higher truths of faith and moral duty than were revealed and inculcated in the law. But even these new facts and higher truths were pre-intimated or prefigured since creation and the covenant, so that they appear as fuller and clearer revelations of similar grand facts and principles of belief and duty. The revelation preceded and proclaimed the facts and doctrines, and the philosophy follows the facts. And, therefore, although the facts as facts, or events of time and space, be new, neither the facts nor the truths are new in reference to the revelation, which contained much that was misunderstood by the people to whom it came. The law was the nursery of the Gospel, as the Gospels are the nursery of the full Gospel of the epistles. Jesus Christ carried the law forward to its ultimate development, and became its end both for revelation and for righteousness. At once the goal and glory of the law, He supplied new motives to belief and obedience-rather than an entirely new, much less another basis of faith.”—Pp. 153-4. H Sermons for Children. By MARK GUY PEARSE. 1876. Conference Office, MR. PEARSE's style of writing is so delightful that the intimation which we saw in the papers some time ago, of his intention to issue a volume of sermons for children, gave us much pleasure. We anticipated that sermons for children from his pen would be sermons that children would read, and read by choice, not by compulsion. This is the first qualification of a writer for the young-he must have the faculty of arresting their attention and interesting them. Then we believed that what Mr. Pearse said to children would be the right thing, as well as said in the right way. His sermons we expected would have Gospel in them, that Gospel being by him adapted to youthful minds and hearts. Well, the volume is published, and our expectations are realised. First of all, the book, as a book, is beautiful-printed on good paper with good type, elegantly bound, and illustrated in a way that will delight both young and old, by Charles Tressidder, the price, by the way, is only half-acrown; then the contents of the book are worthy of its exterior. It contains fourteen sermons on various topics suitable for children and youth, and these topics are suitably discoursed about as to language and style; and we repeat, these sermons contain the Gospel. They were preached to children in services specially held for them, and the author says: "In not a few instances these sermons have been blest to the salvation of children. All the sermons are aimed at this, and without this they will be the worst of failures. Children can no more be saved by moral essays than adults. They have sinned, and good works will no more avail for them than for others. It is bad enough to let our neighbours starve for lack of good food; but what if, when our children ask for bread, we give them a stone? They can come to the Father only by the precious blood of Jesus. It surely is an insult to the blessed Redeemer to talk as if He who bade them con e to Him were unable to save them until they are grown up. cannot be so greatly beyond them of which its Author said, unto you, whosoever shall not receive the Kingdom of God as a shall not enter therein.' That religion Verily I say little child, he We hope this, in every respect, beautiful little volume, will have as wide a circulation as the author's other works. All Sunday schools should put it within the reach of the scholars, and all families, where there are children, should give it a place on the family bookshelf. Memoirs and Recent Deaths. MRS. JANE WELCH, SOUTH SHIELDS. WE are called upon to record the departure of another member of this Church and congregation known to all of us, Jane Welch, the late wife of Joseph Dobson Welch. The messenger from the Most High found her ready to enter into the marriage supper of the Lamb. For the protracted space of sixty years she had been looking forward to and preparing for the great change. She was born in South Shields on the 13th of May, 1802 so that when the time of her departure arrived she had seen the good ness of her God for more than seventy-three years. She rejoiced in honest and godly parentage, for her father, who sustained the position of foreman in one of the largest ship-building yards in the town, bore an irreproachable character, and her mother was a devoted follower of the Lord Jesus, and ever manifested an earnest desire that her children should walk by the same rule and mind the same things. Jane rejoiced the heart of her mother by manifesting from her earliest days a desire for things spiritual and Divine, for we find her at the age of fifteen giving herself to God and the Church. She joined the Methodist New Connexion, worshipping on the hill in Holborn in the year 1817, and to the day of her decease she was steadfast and immovable in things pertaining to godliness. In the days of her maidenhood our departed friend is said to have been most regular, constant, and punctual in the performance of domestic duties and the enjoyment of religious privileges. She was often commended by the early preachers of our community for her regularity of attendance and reverential demeanour in the house of God. Whoever was absent or late in coming, Jane was ready to join in the opening hymn and the first prayer. She took special delight in the class-meeting, giving with a fervour and a fulness her experiences of the grace of the Gospel and the conflicts and victories of her religious life, and when deprived, through bodily weakness and indisposition, of the fellowship of the saints she referred to the class as an important instrument in the hands of the Spirit of God in developing her religious life. From the period of her joining the Church, right on to her latest day, she was a real Methodist. Such was her love of the Sunday school and her evident aptitude in speaking to others on the mighty questions of godliness and human duty that she was appointed at an early date to teach a class, a duty she always attended to with the greatest possible scrupulousness and care. Her elder sister having married, she was called upon, mother being dead, to undertake housekeeping duties for her father, and many a sainted minister of the Gospel could testify to the kindliness of her spirit and hospitable bearing. Her father's house was the home of the preachers in their visits to South Shields, and in her attentions to them Jane manifested the activity of Martha with the pious fervour of Mary. In course of time she became united in marriage with William Wilson, of Alnwick, a godly man and a local preacher belonging to our body. That union, though a happy one in all respects, was of short duration, for he was called to his reward in about five years afterwards. For a short time Mrs. Wilson kept on the business left by her husband, and on giving it up went back to her father's house, and assumed once more the care of the household. About that time her brother, Mr. W. Johnson, having lost his wife, placed his three children under the roof of his father and the care of his sister. The children became strongly attached to their aunt and foster-mother, and on their father re-marrying they were reluctant to leave one who had shown them such kindness, and manifested such care. In the month of May, 1844, she entered into the marriage bond with Joseph Dobson Welch, who now mourns her loss, and as a wife and mother she was faithful, affectionate, and peaceable, making her home circle as happy as lay in her power. She was indeed a helpmeet for her husband in all matters, whether pertaining to the Church or the world. She rejoiced as one that findeth great spoil when it was well with her husband, her family, and the Church. Memorial cards having been sent to various ministers' replies were returned containing their views of the deceased. The testimony of the Rev. Mr. Chicken may not be out of place here. He says: "She has been for a long time a consistent member of the Church, and cherished a strong attachment to the Methodist New Connexion. Her outward demeanour was such as became the Gospel of Jesus Christ. She was very regular, and, I may add, punctual in her attendance at the public ordinances of religion, was devout in her manner, attentive to the Word, and appeared to enjoy the services of Zion. As to her home life, I am quite satisfied she was a most devoted wife, and I am sure that in her removal Mr. Welch has sustained an irreparable loss." The remarks of Brother Chicken are true to the life of our deceased friend. Her attachment to the Church was intense. For sixty years she was found adorning the doctrine of God her Saviour in all things. Her respect for ministers was very great; she received them as the messengers of the Most High, and loved them for their work's sake. Her opportunities for the practical display of this were numerous; for on public occasions connected with Zion her house was always open, and the best she had to give was cheerfully rendered. The Rev. W. Cooke, D.D., writes : "For a period of more than thirty years I have known the late Mrs. Welch, having been frequently entertained by her and her husband on my visits to South Shields, and I always found her kind, hospitable, and Christian in her demeanour. In her death I have lost an excellent friend, her husband a devoted wife, and the Church a consistent and useful member." Her efforts in days of health and strength were marked with the readiness, cheerfulness, and earnestness of one conscious of having to give account of her stewardship. She laboured to promote the temporal interests of Zion as means and opportunities would allow, and when the Lord manifested His power to save she had greater joy than when her corn and wine and oil increased. For several years she was the leader of a female class, and though she performed the duty oftentimes with fear and trembling, she relied on the promised help of her Master, and found that watering others she herself was watered. The President of the Conference, the Rev. Henry Piggin, speaks of her as "a lover of good people, and doubts not that she leaves a vacancy in the Church not easily supplied." The Rev. S. Hulme evidently placed a high estimate on her character, for he says: "I knew her as an intelligent Christian, whose piety had much of the pure glow of our early Methodism. Her religion pervaded and moulded her whole character, and shone with a clear and steady light in every part of her domestic and social life." She was called upon, as most Christians are, to pass through the great tribulations, but in the midst of all, her confidence in God as her Father and her Friend never suffered her to give way to despairing thoughts. She believed, and often expressed her belief in the providence of God, and that in relation to His people His ways were founded in mercy and truth. About two years ago it was found by her medical adviser that she was suffering from enlargement of the heart, who intimated to her friends that her life was precarious, and might terminate any moment. Though laid aside from the active duties of the Church and her home, she held fast to the promise of the Word of truth, "I will never leave thee nor forsake thee," and she found all the sweetness and the power of that infallible utterance of Him who changeth not. She seemed particularly to enjoy a pastoral visit, and found great comfort from the reading of the Word of God and of prayer. The night before her decease I had a strong impression to pay her a visit, and though advised to postpone it till morning, as it was an unfavourable night, I felt impelled to go. She was quite buoyant, and expressed herself as better than usual. We read together the ninety-first Psalm, and joined in prayer, and her soul seemed to be drawn out as sne responded heartily to the petitions. She passed an unusually quiet night, and awoke about eight o'clock in the morning complaining of severe pains, and in a few minutes exchanged mortality for life. Thus was the goodness of God manifested to her in an unusual manner during the last twenty-four hours of her life, in relieving her so completely from all distressing symptoms of pain, and enabling her to possess her soul in patience, aye, and in joy, till the summons came. The Master called, and, with the words of prayer upon her sainted lips, she passed away, to be for ever with the Lord. "Oh, may I triumph so, When all my warfare's past; If we believe that Jesus died and rose again, even so them also that sleep in Jesus will God bring with them. РОРЕ. MISS GARNER, CHESTER. THE subject of this brief memoir, Eliza Jane Garner, died 22nd June, 1875, aged 27 years. From her earliest days she was associated with our Church at Pepper Street, Chester. Blessed with pious parents, and accustomed from childhood to attend the Sunday school and Divine worship, it became her pleasure and delight on all occasions, when possible, to be present at the services of the house of prayer. Very early in life she declared_her love to the Saviour, and at fifteen years of age became a member of the Rev. H. L. Thompson's class. Though not one to say much in reference to her confidence of acceptance with God, yet, by her consistency of conduct and powerful influence over an increasing class of scholars, "she did what she could." For more than twelve months she suffered, and her frame wasted; yet in all her trial she was patient; and when once she was able to be present, after a long absence from class and the services of the house of prayer, it was a season of joy to her. Though in her health and strength she had said but little in reference to her own Christian experiences, when affliction came she did not tire, when strength permitted, of talking of the comfort to be found in God's Word by the real believers in the Lord Jesus Christ, and thus it was she repeated verses and passages of Scripture learnt in Sunday school, or the hymns of praise she had joined in singing. She was a member of the choir, and her voice will long be remembered by those who were accustomed to hear it. These verses became a comfort to her when she could not read or listen to reading. When, on one occasion, the writer on calling to see her brought some texts of Scripture in large type, she received them with evident satisfaction, and pointed to one and another as being comforting and blessed. She then silently handed this text to me"For to live is Christ, to die is gain"-in this simple manner answering our inmost wish and showing her trust and contentment in a most conclusive manner. In these weary days she often thought of her class, and as prayer was offered for her girls, she always responded earnestly. One of her last thoughts was for them: she sent an urgent and affectionate invitation to each girl in her class to give her heart to the Lord while young; and when on her last Sunday on earth the school was gathered together to pray for her, she sent a message of thanks and love to teachers and scholars. In her latest moments she seemed to "fear no evil," but rather to realise the presence of the Saviour to protect and lead her ; and so she passed triumphant home. Her fellow-teachers, her class, and the members of the choir had the melancholy pleasure of attending her remains to the grave; and as each of the dear girls who had sat closely round her in the Sabbath school, listening |