Memoires of Hannah Sinclair

Reprinted by Sowers Seed Reprints

P R E F A C E .

A CLERGYMAN of great respectability, (the Reverend Josiah Pratt,) to whom Sir John Sinclair sent a copy of his deceased daughter's Letter on the Principles of the Christian Faith, suggested in his reply:

"MISS SINCLAIR has doubtless, left private papers behind her, which develope the beginning and progress of religion in her own mind. You would confer a great benefit, dear sir, on young persons, for many years to come, if you would provide that a Memoir should be drawn up from those, or any other authentic documents, detailing the principal circumstances which marked the efforts of her mind, under the guidance and grace of the Holy Spirit, in travailing from the darkness of nature, to the clear and bright regions of truth and day. Such a Memoir, prefixed to the Letter, and the whole printed in the more permanent form of a small volume, would, with God's blessing, prove of great use, especially to the young."

A similar opinion having been also given by others, to whose judgment Sir John Sinclair pays great deference, he requested a friend (The Rev. Legh Richmond, Rector of Turvey, in Bedfordshire.) to arrange, in the form of a Memoir, such materials as were accessible, through different channels of communication with Miss Sinclair's relatives and intimates.

In the hope that the Christian principles, which are developed in the narrative might prove an additional benefit to the readers of the Letter, the compiler presents the following faithful, though imperfect sketch, to Sir John Sinclair, and to the public, as a testimony to the value of the gospel of Christ, resulting from a genuine display of its influence on the character of the deceased.


HANNAH SINCLAIR was the eldest daughter of the Right Honourable Sir John Sinclair, Baronet, of Ulbster, in the county of Caithness, in North Britain; a gentleman well known to the public by his works on financial, and a variety of other subjects, and by his practical, as well as theoretical, exertions in matters of agriculture and civil economy. Her mother was the daughter of Alexander Maitland, of Stoke Newington, Esq. She died during the infancy of the subject of this Memoir.

The distinguishing character of this lady's early years in childhood, was a mind far beyond what is generally discovered at the same age. A thirst for superior knowledge, and a comprehensive understanding, directed even to abstruse subjects, marked her as an uncommon child. Amidst the playfulness and ordinary occupation of extreme youth, there was a determination of mind towards intellectual attainments, which would not easily be restrained.

At the infantine age of eight, nine, or at most ten years, she had read through a great number of volumes in a library belonging to her father at Thurso Castle, in the county of Caitheness, where she and her younger sister resided with her grandmother, Lady Janet Sinclair. She read authors on every variety of subject: history, fiction, divinity, philosophy. Her delight was to read a new book; and on whatnot ever subject of literature it treated, her young mind seized upon it with singular avidity. She was often seen to be climbing on chairs, even when so little a girl, to search for what many grown persons would think very dry reading. She never took pleasure in the common amusements of children: to amuse her, there must be always something to engage the mind.

She had a turn for argument [serious discussion]. One day she took a clergyman into her nursery, opened her Bible, and desired him to explain a passage which she did not fully understand. He did so, but she was not satisfied with the explanation, and argued the point, until he left her with much astonishment at the depth and acuteness of intellect displayed by a child not yet ten years old.

She possessed at this time great powers of memory: the clergyman of the parish church dining with her father on a Sunday, Hannah was asked for an account of the sermon. She went so regularly through the heads of the discourse, and what was said upon each, that the minister (who, contrary to the practice of many in the church of Scotland, read his sermons) declared he could not have told half so much about it himself.

At that period she often spoke of religion, especially to the servants; some of whom were pious. She would converse, and even argue, about faith and works, evincing no small share of attention to the distinct nature of each. But it may be doubted, and her own subsequent and deliberate acknowledgments confirm the doubt, whether that germ of spirituality, which afterwards so strikingly adorned her more mature character, was yet formed.

The early expansions of intellect must not be confounded with the genuine operations of Divine grace. No mere characteristics of mind, nor amiableness of natural disposition, must usurp, in our apprehension, the place which is alone due to the influences of the Holy Spirit in changing the heart of man, and making him a new creature in Christ Jesus. "Hannah Sinclair's own views on this subject, as recorded in the first pages of the preceding Letter," are conclusive, and perfectly accord with the representations made in the word of God, on the fall and recovery of man.

Nevertheless, it is always important to ascertain the constitutional character of the mind, previous to the formation of the gracious principle; to trace the specific effects of the Spirit's operation on the heart, and to observe how, amidst the diversity of natural intellect and affections, God makes use of the gifts and talents bestowed upon his people, for the furtherance of his own glory in their salvation.

To the intelligent observer of the history of the church of Christ, the period of infancy will often afford the most valuable materials for unfolding "the mysteries of his kingdoms."

It is also of the first consequence to exhibit the benefits which may arise to children from an early acquaintance with the holy scriptures, and a judicious cultivation of useful knowledge in general. Even religious parents err too frequently, in forming a right estimate of the duty of giving an early direction to the infant mind, as to the essentials of Christian knowledge, displayed in the pure gospel of the Redeemer.

After the period above mentioned, Miss Sinclair came with her grandmother and younger sister to reside in Edinburgh. Here they first enjoyed the privilege of attending the parochial ministry of the Rev. Dr. Walter Buchanan, of the Canongate church. She soon testified a partiality for the sermons of her vaIuable pastor, and retained much of them in her juvenile, but well stored recollection. Yet still, in order that her own views of the progress of principle in her heart may be faithfully kept in sight, it is proper to observe, that, during the three years which were then passed in Edinburgh, an intellectual, rather than decidedly spiritual, attachment to the great truths of the gospel, was manifested in her conversation and deportment.

At thirteen, Hannah was placed at a school in Stoke Newington, near London. Here she distinguished herself in every branch of education, which more especially calls forth energy of mind. She excelled in history, geography, the elements of astronomy, arithmetic, grammar, and the French language. But for the lighter accomplishments, except music, which she cultivated with much success, she had no inclination. She took great delight in the celestial globe, and once calculated an eclipse, with no other assistance than the remembering to have been told some time before, how it ought to be performed.

Still, however, although her mind was pursuing and acquiring knowledge with an eagerness seldom witnessed at the same age, the distinguishing characteristic of true religion was undeveloped. Her governess had a greater respect for religious principles, and a stricter regard to many points of regularity was observed, than, it is deeply to be lamented, is usual at schools in general. But, to be faithful to the history of the work of God upon her heart, it did not as yet appear that her mind was inwardly and affectionately sensible of the vast distance which subsists between a mental assent to the truth and decencies of religion, and spiritual reception of its power into the heart. At the same time it should be remarked, that as she grew up, good sense and benevolence were manifested in her whole demeanour and aspect. To those, who are unconscious of the vital character of the principles by which "the wisdom that is from above" is distinguished; principles ratified by the Saviour's blood upon the cross, and very distinctly portrayed in the excellent Letter to which this Memoir is prefixed: to such Hannah Sinclair would have appeared, as in every respect, even then, a real Christian.

She returned to Edinburgh at the age of sixteen, and was restored to the accustomed privilege of attending on the ministry of Dr. Buchanan. Not long afterwards the time arrived, when the great concerns of eternity began to interest her heart in a manner to which it had hitherto been a stranger. The truly scriptural and impressive instructions of her esteemed pastor seemed in an especial degree to be accompanied with a blessing from Him, "with whom is the preparation of the heart." The value of an immortal soul, the uncertainty of human life, the approach of another state of existence, the fall of man, the corrupt state of the sinner, the wrath of God against sin, the awful consequences of spiritual ignorance and error, were subjects which now occupied her thoughts, and led her to contemplate, with seriousness and solemnity, that great question, "What must I do to be saved?"

Amidst many feeble notions, and dark conceptions, to what real religion was, and what it was not, she formed the deliberate resolution of becoming religious, of devoting herself to God, and seeking in right earnest for him, who is "the Way, and the Truth, and the Life." The doctrines of the cross were no longer viewed as subjects of a mere acquiescent speculation, but as the soul and substance of present and eternal happiness.

She afterwards often looked back, and was filled with astonishment, that so small a seed should bring forth any fruits. But He who planted nourished it; and to Him alone she ascribed the rise, progress, and increase. She now felt the decided conviction, which was strengthened by the deliberate conclusions of her future and more matured judgment, that she must, on scriptural grounds, from this period, date the holy and happy change of "passing from death unto life," through the renewng influence of the Spirit of God upon her soul. The reader is referred to her own "Letter on the Principles of the Christian Faith," for a proof of the clear and consistent views which she entertained of the nature of that spiritual change.

From this time, although nothing very striking, or observable, to those around her, might be apparent, yet there was a great and felt alteration in her views, desires, and pursuits. Her devotional exercises, although they had never been externally omitted, were now performed with a regularity and earnestness which gave them an entirely new character. The sabbath was not only more punctually observed, but its essential privileges were duly and gratefully prized. The faithful preaching of the gospel divas now ardently desired, and beneficence to the poor became a more fixed principle. Until then, she had not comprehended the force and meaning of the apostolical injunction, "Whatsoever ye do, do all to the glory of God"; nor to apply it, in what are usually considered the more trifling concerns of daily occurrence. Now, that precept was written upon her heart, and became the regulating motive of her conduct. Under such circumstances, nothing could be more favourable to her Christian progress, than a constant attendance on Dr. Buchanan's ministry; for which she felt to the end of her life, that she never could be sufficiently thankful. His affectionate manner was well calculated to make a deep impression: and his truly Christian spirit forcibly struck her, as indicating that there is, in true religion, somewhat infinitely beyond what appears in the lives of even the decent and moral; that there is an uniting principle, by which the sinner obtains an interest in all that the Saviour is, and all that he has done, for man.

The great fundamental points of scriptural doctrine, such as the utter depravity of human nature, salvation through a crucified Redeemer, the necessity of the continual influences of the Holy Spirit, and of holiness of life, had long been subjects of mental acquiescence on the part of Miss Sinclair; but they had never until this period of her life, produced that solicitude and desire which binds them on the conscience, and makes them the actuating principle of the affections. Like Job, she had previously heard of God "by the hearing of the ear" and had lived in comparative self-complacency; but now, her "eye saw him" in his grace and truth, and the result was similar: she "abhorred herself, and repented in dust and ashes."

She lived at this time as much out of the world as was in her power. She had no real liking for its company nor amusements. Although possessed of qualifications which would have been deemed ornamental to the most polished circles, yet she sought not her happiness there. She loved retirement, and wished for communion with God. With the pious she had little opportunity of confidential intercourse. Her much-valued minister she occasionally saw, but it was in company with others, and he had then no particular knowledge of the change which had been wrought in her sentiments. She now first commenced the affectionate and dutiful task of instructing the younger part of her father's second family, in the different branches of education, wherein she herself excelled. It was her delight to inform their young minds. She had the happy art of making instruction agreeable, by the interesting mode in which she communicated it. Many a time should her little brothers and sisters beg as earnestly for a lesson, as others commonly do for a holiday. These valuable exercises made a deep impression on their young minds, from the kindness with which they were given: and are still remembered with affectionate gratitude by those who were the objects of her sisterly care and love.

Miss S. was modest and gentle in her temper, and without the most distant appearance or assumption of superiority. It was necessary to be thoroughly acquainted with her, before it was discoverable how much her mind exceeded others. She had a remarkable candour in the exercise of judgment, and never could bear to think or speak harshly of any one. She esteemed what was amiable, even where she saw cause to lament that real religion was deficient; but her estimation of such qualities was of a discriminating character, and did not lead her into any erroneous conclusions, to the disparagement of those affections and motives to action, which Divine grace only can bestow.

She had a perfect indifference to finery and ornament in dress, not infrequently remarking, how wearisome it was to hear that subject so constantly spoken of; and expressing a wish that there was but one fashion, which never changed. But with her distaste to the pride and frivolity of external attire, she possessed most correct and consistent ideas of neatness and propriety.

With her, the apostle's precept had great weight. She sought not "that outward adorning of plaiting the hair, and of wearing of gold, or putting on of apparel." But it was "the hidden man of the heart, in that which was not corruptible, even the ornament of a meek and quiet spirit, which is, in the sight of God, of great price."

It were happy for many of those who profess the same sentiments of religion which Hannah Sinclair did, if a more holy indifference and more consistent abstinence on the score of external decoration, were as visible and exemplary as in the present instance.

But her regard for simplicity in matters of outward appearance had an additional motive. She was thereby enabled to appropriate the more to purposes of beneficence. She acted upon the Christian principle, that charity loses its own appropriate distinction, if not accompanied by self-denial.

Miss Sinclair was a great advocate for justice, as well as mercy, in what she distributed. She weighed with much delicacy and propriety of judgment the relative circumstances of each case of distress which was submitted to her notice. She thus found herself enabled to do far more essential good, than by an indiscriminate mode of alms giving. She felt it a duty, as much as possible, to add the labour of investigation to the indulgence of a benevolent spirit.

Hers was a rare union of intellectual with spiritual attainment, enveloped in a robe of modesty and retiredness, which shrank from observation. But whilst we are called upon to speak of and admire what constituted so valuable a character, the Christian memorialist will always feel, that to the Author of every virtue and every grace the praise alone is due.

What she was, she was by the grace of God. Wherein she differed from others, it was He that made her to differ. It was the unvarying language of her own heart, when living, and should be of all who, while they admire, would follow her steps, "Not unto us, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake," Psa. cxv. 1.

The design of Christian biography is to glorify God, by recording the mercies which he bestows on his sinful creatures. It is to exhibit the loveliness of that new disposition which grace produces; but, in doing so, to ascribe whatever is excellent to its originating source. The highest character to which, since the fall, man can aspire, is that of "a sinner saved by grace." And every sinner, so saved, will wish and endeavour, that of all which he is, and all which he is to be, the Author and Finisher of his faith may have the undivided glory.

To those who are at all acquainted with the interior history of the hearts of real Christians, and with the manifold exercises of their thoughts, it will not appear surprising, that a mind, constructed like Miss Sinclair's, should, at some periods, have been exercised by deep and anxious speculations on mysterious points, connected with some of the great doctrines of the gospel. It was not until about the age of twenty one, that she communicated to a confidential friend, how much she had recently suffered in reflecting on the subject of the nature and duration of the future misery of the wicked. For a considerable time she remained at a loss how to take that comprehensive view of the different attributes of God, as unfolded in his revealed word, which might enable her to rest her judgment with composure on the result of the question. Her reflecting mind frequently revolved the subject, and still doubts and difficulties were presented. After this, she expressed great anxiety as to the real nature of the doctrine of the Trinity, and of the theological language in which it was sometimes expressed. Occasionally, darkness amid confusion, on this point, produced much disquietude.

She was also led into earnest, and sometimes distressing thoughts, in regard to the sovereignty of God, in the plan of salvation in the commencement, carrying on, and final consummation of the work of grace in the hearts of his people.

She did not at that time express any doubts relative to the other truths of the gospel; but long afterwards told her friend, that there was not one of them, in the belief of which she had not at some period or another been shaken. But let not this case be misapprehended. Hers was not the hesitation or unbelief of the infidel, but the doubts of an inquiring mind, anxious to arrive at the truth. All this while, she appears to have been convinced of the reality of the Christian system in the aggregate, but felt a solicitous uncertainty as to some particular tenets. She was even daily and usefully instructing the young members of the family in many essential points, before she had cleared up others to her own satisfaction.

The judicious friend, to whom she unbosomed her inmost thoughts, was often distressed at the state of her mind; but seldom argued with her, and rather talked of the lovely features of Christianity; the beauties of holiness, as exhibited in the face of our Lord, and in a faint degree, in that of his people; the grandeur and magnificence of the scheme of redemption; and the things that belong to our everlasting peace. Her friend felt assured, that as religious principles gained strength through study of the scriptures and prayer, her doubts would vanish, and only prove a prelude to a solid and permanent peace of mind. Hannah repeatedly said, how much she was benefited by these observations, and expressed the most affectionate anxiety not to lose the advantages which they afforded her.

Accordingly her mind became gradually and substantially composed, in regard to each and every one of those difficulties, which for a season had disquieted her. So true is it that, "Then shall we know, if we follow on to know the Lord,"' Hosea vi. 3. Through mental trials of such a description, God exercised her faith and patience for a while, only that his own glory might be the more abundantly promoted, by her happy attainment of that" peace which passeth all understanding. It is "thus that he giveth his beloved rest," Psa. cxxvii. 2.

Religious friendship and intimate communication of heart, founded upon mutual experience of Divine mercy and love, are means of grace, which in the secret, and for the most part undeveloped history of private Christians, promote much of their growth and advancement in the divine life. Such opportunities can never be too highly prized; their remembrance will ever be sweetly cherished, whilst we live on earth, nor does it appear probable, that they can be forgotten in glory.

Miss Sinclair was constantly in the habit of studying books on all subjects of a literary character, whose tendency she believed to be that of enlarging the mind, and furnishing it with materials for useful meditation. Amongst the manuscripts in her own handwriting, which were discovered after her decease, appeared extracts from Paley's Evidences of Christianity, Reid's Inquiry into the Human Mind, Addison on the Christian Religion, and Campbell's Lectures on Ecclesiastical History. As a proof that her mind was not unaccustomed to abstract reasoning, these papers contain some well.arranged passages on the Geometry of Visibles, the Powers of Vision, and the Theory of Optical Instruments, with some philosophical and metaphysical observations connected with these subjects. The date of these papers was not ascertained. But although her mind was well stored with the materials which literature afforded, and that in some branches not so usually cultivated by her sex, yet no one was ever more unobtrusive, diffident, or unassuming, in manner and deportment. Her object was the attainment of valuable knowledge, but not its display. Her disposition had the genuine characteristics of female delicacy. She possessed a mind fraught with masculine energy, but it was veiled from general observation, by a modesty as truly feminine, as by a humility essentially Christian.

In the year 1806, twelve years before her death, Miss S. was first seized with the fatal complaint which at last terminated her life. A neglected cold began to assume serious appearances, fever ensued, and the physicians apprehended danger. Of this she was not herself aware; but those around her were surprised with the patience and good humour exhibited during her illness. To one of the family, who afterwards asked her the cause of it, she said, "it proceeded from trust in God, who, she knew, would manage much better for her than she could for herself."

She never entirely recovered her health, but was for some years tolerably well, more especially during the summer season. During that period it was remarked, that in each suceeding year towards the end of her life, she manifestly grew in grace, and the knowledge of our Lord Jesus Christ. No more was heard of doubts; the doctrines of the gospel were now her only trust, and dependence upon the Saviour her greatest joy. She could now, both intellectually and spiritually, trace the origin and progress of that confusion of thought on some mysterious points, which had formerly prevailed in her mind. She could review them with calmness, and repose them with consolation on the bosom of her heavenly Father. She saw more clearly the distinct provinces of faith and reason in matters of religion. Where, aforetime, she was at a loss to account for the Divine procedure in some particulars of the economy of grace, she now felt satisfied, that as they were indisputably revealed in the word of God, so. Considering how little we know, or can know, of the vast extended universe, it were folly to suppose, that we can reconcile to our limited conceptions, the ways of Him, who directs the whole. Where her reason could not comprehend, faith acquiesced in revelation, and so her heart found peace with God.

In 1814 Sir John Sinclair and his family left Scotland, and went to reside on Ham Common, in Surrey, not far from London. She had here the privilege of cultivating the Christian friendship of a few very estimable individuals, with whom she enjoyed an affectionate intimacy. She had also the satisfaction, as often as her declining health would permit, of attending the faithful ministry of the clergy man of the parish church, from which she derived much solid edification.

During this concluding period of her life, she became the diligent visitor of the sick and instructor of the poor, near her residence, amongst whom her name and memory will be long held in grateful affection. It is amidst scenes of this nature that the Christianity of females shines with its own appropriate lustre; and in this department of benevolence, pursued with active simplicity and devotedness of mind, Miss Sinclair most usefully laboured. An increasing anxiety for the spiritual, as well as temporal, welfare of her father's famiIy, was manifested in the pains which she took with the younger children. This was further proved by the "Letter on the Principles of the Christian Faith," written to one of her sisters, solely with a view to private advantage, and without the most distant idea of its being made public.

Such an elder sister was truly a blessing to her domestic circle. An intelligent writer, after speaking of the value of the female, and more especially the maternal character, justly remarks: "There is another class of females, whose power of benefiting their immediate connexions, and ultimately society at large, is often second only to that of mothers themselves, but whose duties have not, perhaps, been sufficiently noticed in the exhortations which have issued from the press, or been inculcated in the pulpit; we mean the elder sisters in large families."

"On these, in the event of the death of one or both parents, and even in a considerable measure during their lifetime, must often devolve a large part of the task of forming the minds and regulating the principles of the junior branches of the household. Their more immediate contact and intercourse with them, together with other circumstances, will often invest them with an influence, which though nominally far less than that of a mother, will not unfrequently be found practically equal, or even greater. The difference of age and pursuits between the parent and child is such, that they must necessarily live in a very different world the child, therefore, though it may respect and obey the parental decision, and know it in theory to be the best that can possibly be given, finds, perhaps, no common ground between them on which to argue the question, and would not, therefore, be displeased to discover how the same subject would be viewed by those whose age and circumstances would need to bring the parties somewhat nearer together."

"Again, every age has its peculiar fashions and modes of instruction, and a younger child is often more swayed in its real opinions, whatever it may ostensibly profess, by the conduct and sentiments of one who has gone over identically the same ground, though advanced, in its estimation, to a vast distance of superiority, than by the views of one who has been educated under different circumstances, who has not read precisely the same books, been influenced in childhood by exactly the same associations with the junior members of her own family. A parent often appears as being of other days; an elder sister is a friend of the same generation, who sometimes, in the child's estimation, makes up, by greater similarity of education and views, what may be wanting in maturity of thought and authority of character." Review of "Hannah Sinclair's Letter," in the Christian Observer, No. 204.

Too wide a currency cannot be given to sentiments of so much domestic importance. In the summer of 1816, Miss S. visited an endeared relative and congenial friend in Scotland. Of the frame of her mind at that time, some idea will be formed from the following observation, which she made early one morning: "I never have been so happy as last night. I was not able to sleep, and began to meditate on the employment of saints and angels around the throne. I ruminated, until I thought I saw the multitude of the redeemed, which no man can number. I fancied I heard their angelic voices singing the song of Moses and the Lamb. Methought I joined with them, and at last I concluded by praying that I might be soon, if not immediately. removed, to unite my note of praise with theirs."

Such expressions illustrate the character of those highly favoured moments, in which God is sometimes pleased to animate his faithful people, by a peculiar blessing upon their meditations, concerning the heavenly state. "He thus giveth songs in the night," Job xxxv. 10.

Miss Sinclair was possessed of a mind feelingly alive to the rich features of the sublime and the beautiful, with which the scenery of her native country is adorned. No where could such a taste be more substantially gratified than on the spot where the foregoing meditations were enjoyed, and where many of her happiest hours had been spent in the society of her sister, Lady Colquhoun, at Rosedoe-house, (the seat of Sir James Colquboun, Baronet, who narried the second daughter of Sir John Sinclair) on the banks of Loch Lomond.

There are few contemplative Christians who have surveyed the loveliness and magnificence of Loch Lomond, studded with its numerous islands, encircled with its mountains, and beautified its groves and rocks, but must have felt that the Mighty Architect shone with a resplendence of creative power peculiar to the place. To such an eye, the majestic dignity of Ben Lomond, reflected in its mountainous mass from the bottom of the lake, and contrasted with the rugged pinnacles of the neighbouring hills, would ever suggest sacred and delightful subjects of contemplation.

Not a ray of sunshine, or a beam of moonlight, would glitter amidst the vast display of objects, but it would seem to speak the glory of its Maker. Whether viewed in the early dawn of the morning, the brightness of noon, the calmness of evening, the sobriety of twilight, the dimness of the starry night, or the silver lustre of the moon; in all its varieties, this noble and congenial prospect would be, and was, the delight of a mind constituted like that of Hannah Sinclair. Here she often sought and found her God in the wide range of his wisdom and power, whilst she was privileged to share in the delights of kindred and Christian communion with the beloved friend of her infancy, childhood, and youth.

In 1817, she first commenced a Diary, wherein to record, for her own personal benefit, some of the reflections of her mind on passing events. This was unknown to her friends until after her decease. The following extracts are here subjoined, and will serve to unfold something of the exercises of a heart so evidently sincere in its converse with God.

In the perusal of these simple and inartificial illustrations of her thoughts, the real Christian will discover much of what has often passed in his own. In this development of the recesses of one heart, when engaged in the work of self communion, a kindred sympathy will arise in others. They throw light upon the real character of the individual who recorded them, as well as upon the principles contained in her published Letter. The same views of natural depravity, of the atoning merits of Christ, of the necessity of the Spirit's influences, of the efficacy of prayer, of the unworthiness of the creature, and of the rich mercies of God through the Redeemer, which are so faithfully stated in the Letter to her sister, all manifestly appear, from these extracts, to have filled her own heart with self-abasement and gratitude. As such, they will, in their original simplicity, approve themselves to every kindred mind.

They are now withdrawn from their hither to sacred privacy, not that they may pass through the ordeal of the cold and fastidious critic, but rather that they may instruct and warm the heart of the sincere Christian.

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