My old friend Farmer Pickford, after being confined for nearly twelve months, gradually regained his health and his physical energy, and is now become a hale old man, and has every prospect of attaining a patriarchal age. A few months since I received from him a basket of game, with the following characteristic note:—
"Reverend Sir,—As you have left off honouring my wife's cookery, she and I have been thinking that you would like to taste a bit of our game in your own house. I shot the hares, and Harry killed the partridges and the snipes. They are quite fresh—all killed yesterday. We hope they will come safe. I am happy to say that all's well at the homestead. We get a good sarmunt now and tan, in the kitchen. I hope we shall all meet in heaven, and no mistake.—Yours devoutly,
John and Martha Pickford."
His son George is now captain of a vessel, and Sam is his mate. People say that Harry is to be married soon to a daughter of Farmer Goddard; and if so, it is believed that he will leave his situation at Rockhill, and occupy the adjoining farm, which will become vacant at Michaelmas.
CONCLUSION.
The Author has now brought his labours to a close; and having thus finally disposed of the various characters in his story, it may justly be presumed that nothing more remains to be done but simply to thank his readers for their courteous attention to his narrative, and bid them a hearty and respectful farewell. But, perhaps, before doing so, he may be permitted to cast a retrospective glance on the course through which he and his readers have passed together, and review some of the leading principles which he has endeavoured to illustrate and enforce in the course of his work.
In commencing his labours, the Author of the Sheepfold and the Common resolved to maintain a strict neutrality amid the various conflicting sects in the Christian Church, and avoid everything like an undue clannishness or esprit de corps. Assuming a position midway between the two principal religious parties which exist amongst us—Church and Dissent—he resolved to hold the balance of judgment and justice with an impartial hand—neither to lower the one, nor unduly exalt the other—allowing each to retain its own ecclesiastic polity, without presuming to encroach on the freedom which both so equitably claim. He has, he admits, exposed some of the imperfections of the Episcopal Establishment; but these very imperfections have been pointed out and animadverted on by many of its most intelligent and decided advocates and admirers, both of the clergy and laity. In so doing, however, it has been very far from his intention wantonly to impair the credit of the Church of England, or alienate her members from her communion; but to render his assistance in paving the way for a revision of her polity, which is now so loudly called for, and which, in general belief, will render her a greater and a more impressive instrument of moral and spiritual power amongst the great mass of the people. He has not attempted to set in hostile array against each other those who are united in the same faith, though differing in denominational opinions and practices. He has given no advice to a Churchman or to a Dissenter which stands in opposition to the pure and catholic spirit of the gospel; but he has endeavoured to induce all, from a profound regard to the authority of Jesus Christ, as well as their own moral dignity and happiness, "to add to their faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity" (2 Pet. i. 5-7).
His main object throughout the whole of his labours has been to present, in a popular form, the leading doctrines of the Christian faith; and to vindicate its integrity and purity against its ever-active opponents; and to prove, at the same time, that it is a remedial scheme to recover man from the ruin occasioned by the first transgression, rather than a mere educational or ceremonial one. He is aware that the heart of every man, while in an unenlightened and unrenewed state, presents an impassable barrier against its claims; but the regular marshalled forces of opposition are concentrated within the fortresses of scepticism and superstition. Scepticism assumes different phases, and takes various grounds of objection—alternately denying the truthfulness of the historic records of Christianity—impugning the credibility of its witnesses, and the rationality of its doctrines—inveighing against the so-called arrogance of its claims and requirements—and rejecting it as an ill-contrived theory, which answers no other purpose than to gratify the visionary, or affright the credulous. In the person of Mr. Gordon and others, the Author has allowed scepticism to express its hostility to Christianity; and the reader will form his own judgment of the way in which the arguments put forth by infidelity have been met and repelled. (See vol. i. pp. 96-104, 133-144, and 137; ii. 76-107.)
In endeavouring thus to explain and illustrate Evangelical doctrines, the Author has necessarily been led, by the nature of his subject, to expose and confute the various forms of heresy and theological error which appear to be more especially characteristic of the present age. On one of these—the Tractarian heresy—which prevails to such a lamentable extent among many members of the Church of England, he has deemed it expedient to dwell at considerable length, and has frequently introduced the views maintained by the High Church party, as a subject of disquisition. On this point it may, perhaps, be necessary to enter somewhat into detail, as to many persons the remarks on the doctrines professed by the Tractarian body, and the animadversions on the teaching of their clergymen, may appear somewhat severe and unwarranted.