be able to recognize in them the key of her after life. They are as follow:—

"1. Let me rise early.

2. Never let me trifle with a book with which I have no present concern; in applying myself to any book, let me endeavour to recollect what I may learn by it, and then beg suitable assistance from God.

3. Never let me lose one minute of time, nor incur any unnecessary expense, that I may have the more to spend for God. When I am abroad let me be desirous of doing good; let me have in readiness some subject of contemplation and endeavour to improve my time as I go along.

4. Let me endeavour to render myself agreeable and useful to all around me; by a tender compassionate friendly behaviour; avoiding all trifling and impertinent stories; remembering that imprudence is sin.

5. Never let me delay anything, unless I can prove that another time will be more fit than the present; or that some more important duty requires my immediate attention.

6. O may I never enter into any long schemes about future events, but in general refer myself to God's care.

  Direct me virtue's happy course to run,
  And let me be instructed by thy Son,
  In every station say "thy will be done."

7. O that I may be delivered from the least inclination to judge my neighbours; and that henceforth I may find fault with none so much as myself."

To these are added several extracts from the general rules of the Methodist Societies; particularly those which refer to the use of time, the government of the tongue, reading the Scriptures, private prayer, and abstinence.

The standard of Christian character at which she aimed was high; and perhaps this very circumstance contributed to delay the happy experience she sought. She looked at herself instead of looking directly to Christ. She contrasted her own deficiencies with the exact obedience required by a perfect law, instead of simply casting herself upon the blood which justifieth not the righteous but the sinner, which believeth in Jesus. The simplicity of salvation by faith was long overlooked, but at last the snare was broken; and about the close of the year 1805 she obtained the deliverance she so earnestly desired. We here quote her own words.

"While alone at Mrs. T.'s, the Lord was graciously pleased to visit me with a manifestation of his love; increasing my faith, and applying these words with power to my mind; 'The word is nigh thee, even in thy mouth and in thy heart.' I had such a view of the willingness of Christ to save by faith as I never had before. Notwithstanding, I think, if I had been better acquainted with the way of salvation, I should e'er now have been able to claim the blessing through the merits of Christ. But it is so simple I overlooked it; and thought myself wiser than I was. Now I begin to see with the Psalmist how ignorant I am, even 'as a beast' before the Lord; but blessed be His glorious name, I feel my confidence is in His mercy: yet I feel myself the most unprofitable of all His hands have made, and wonder why to me this boundless love."

IV.

THE HOLY ESTATE.

"AND THEY TWAIN SHALL BE ONE FLESH." Matt. xix. 5.

Wedded life, perhaps more than any other, is a test of character; but when entered upon "reverently, discreetly, soberly, advisedly, and in the fear of God," contributes in a higher degree not merely to earthly enjoyment, but to that which is the great end of life, human salvation. The constant action of two wills, thus intimately brought into contact with each other, must either inflame or mould the spirit, just in the degree in which it is subjected or not to the influence of divine grace; and where both parties are governed by Christian principle, the effect is mutual happiness and advantage. Nature is subdued, and grace brought into full play. The sorrows, difficulties, and temptations of life are lightened by reciprocal help and affection; the inheritance in heaven is pursued with greater zest because of united effort and encouragement; while the constant discharge of the respective duties of husband and wife serves for the development of the mind that was in Christ. Hence the Apostle Paul speaks of the marriage state as a great mystery, representing the union of Christ and his church. But marriage has reference to another and not less important object, the training of a "holy seed." The union of parents is intended to secure blessings upon, their children, and where the divine requirement is prayerfully attended to, there may be expected to be a fulfilment of the gracious promise,—"I will pour my Spirit upon thy seed, and my blessing upon thine offspring."

In the prospect of assuming the responsible relation of wife, Miss Burdsall thought and felt deeply. Her first anxiety was, that she might find in her husband one who would help her in the way to heaven; and the next that she might be able to discharge the duties of her new station with efficiency and fidelity. The predominating desire of her heart was to find her happiness in God, and to be conformed in all things to his will. Two days before marriage she writes:—

"I feel this day my soul aspires heavenward, and my greatest bliss is derived from Emanuel's side. Glory be to God, I feel I love him, but long for more conformity to his will."

Mr. Lyth, who had solicited and won her affections, was the son of a respectable farmer residing in the neighbourhood of York. Originally designed for agricultural life, he had forsaken the plough to undertake a flourishing business, which had been commenced by an elder brother lately deceased: and being early converted to God, under the ministry of the venerable Sutcliffe, the proposed union was every way propitious.

The marriage was solemnized on the 18th of February, 1806, in the parish church of Holy Trinity, York; and so far as the principal parties were concerned with intensely religious feelings. Indeed Mr. Burdsall's loud and hearty responses to the prayers superseded the functions of the clerk, and somewhat astonished the officiating minister. The wedding dinner was spiced with the presence of the Rev. Samuel Bardsley, whose portly person, and beautiful simplicity contributed not a little to the amusement of the younger guests: and the same evening, the good old man preached an appropriate sermon, selecting for his subject, the marriage feast in Cana of Galilee. Mrs. Lyth's own feelings in relation, to this event, and during the first few years of wedded life, are best expressed by herself.

"Memorable day! I gave my hand to John Lyth at Hymen's sacred altar. I endeavoured to do it by faith, as well as I could; but felt extremely stupified. We went to spend the day at Newton upon Derwent. With me it passed more pleasantly towards the close, indeed, while we were conversing about God on our way home, I found it truly good; but when we came in sight of lay new habitation, the sensations that seized my mind are better felt than I can describe. It is now six weeks since I began to wear the matrimonial chain. I have clasped it without one thought of regret, and through grace I hope I ever shall; yet am conscious of my own incompetency to fill up the sphere I have entered. Oh! my God, help me, help me. I bless God my mind is drawn to seek my heaven in Jesus, although my earthly comforts are ready to ensnare me: yet having been taught to know the uncertainty of all transitory things, and that

  'The fairest things below the sky
  Give but a flattering light,'

I would, through grace strengthening me, give God my undivided heart. Lord, here I am, take me, and possess me wholly.—Glory be to God my soul lives. I feel 'drawn by the