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magnified by my death!" He then repeated the following verse of a favourite hymn:

"Happy if, with my latest breath,

I may but gasp his name;
Preach him to all, and cry in death,
'Behold, behold the Lamb!""

His spirit seemed to expatiate most freely on
gospel glories in midnight hours. His attend-
ants on these occasions spoke of him as display-
ing an importunity in devotion such as they can
never forget, while his meditations, audibly ex-
pressed, were so methodical and comprehensive
as to excite their astonishment. It seemed as
if his faculties had acquired new vigour, and
heaven more than begun. He frequently gave
utterance to his thankfulness that his medical
attendant and nurses were Christians.
"I am
surrounded now," said he, "by beloved Christian
friends; but by whom shall I soon be surrounded?
The change how great! The scenes how new!"
A little before his end he gave expression to his
own desires in this borrowed but appropriate
strain:

"In age and feebleness extreme,

Who shall a sinful worm redeem?
Jesus! my only hope thou art,
Strength of my failing flesh and heart!
O, could I catch a smile from thee,
And drop into eternity!"

"Oh! that the happy hour were come
To change my faith to sight;

I should behold my Lord at home,
In a diviner light."

Almost the last words he uttered were words of prayer:

66

Mighty Redeemer! set me free
From my old state of sin!"

He scarcely spoke during the last hour. Life was ebbing out, and the powers of nature failing. He breathed his last about four o'clock, p.m., on Thursday, October 21st, 1847, leaving many behind him, not so much to sorrow for their loss as to rejoice with a chastened and solemn joy in their assurance of his gain.

As it was pronounced unsafe to keep the corpse longer, the interment took place on the Saturday, and near the foot of that pulpit from which he had so long sounded those truths which had sustained him in his departing hours. Saturday is market-day in Belper. Had it been any other day, most of the shops in the town would doubtless have been closed, in testimony of that universal respect in which he was held. As it was, many did attend to witness the closing

scene.

A very

The ministers of the Establishment and of other denominations had visited him in his sickness, and those of the Establishment joined the funeral procession to the grave. suitable address was given by the Rev. J. Corbin, of Derby, after reading the Scriptures and prayer by the Rev. William Christie, of Fritchley. On the following day two sermons were preached, by way of improving the solemn event for the benefit of the church and congregation, by the Rev. R. Wolstenholme, minister of the place; in the morning from Heb. xi. 4, "He being dead yet speaketh;" and in the evening from Matt. XXV. 28, "Well done, good and faithful servant," &c. On the Lord's day following, October 81, the funeral sermon was preached by the Rev. James Gawthorn, of Derby, to an overflowing congregation, from John i. 6, 7: "There

was a man sent from God, whose name was John," &c.

Thus were committed to the grave, in hope of a better resurrection, the remains of one who had longer walked on earth as one of Zion's pilgrims than most men are permitted to live, and who, for more than half a century, had filled an important and honourable office in the Christian church; and having, both as a Christian and a minister, proved "faithful unto death," has doubtless gone to receive "the crown of life." He had baptized and buried almost two generations, and outlived all who were members of the church when he took the pastoral oversight of it. But those whom God spares longest are taken at last. "And he died" was written of Methuselah. When the work is done there must follow the reward. While the ashes of a venerated servant of God repose in the peacefulness of the grave, his spirit mingles with those of the "just made perfect." How many to whom he once ministered on earth, and whom he followed to the grave, have already welcomed him to bliss! With them he has joined in ascriptions of praise to Him who bought them with his blood.

It would be needless to say that such a man was highly esteemed. Not only his immediate circle of friends, his church and congregation, but also all his ministerial brethren in the county, would have united to do him honour. All felt that his hoary head was a crown of glory, because it had so long been found in the way of righteousness. His brethren testified their high regard for him, by passing resolutions to that effect. His last appearance among them was at the Annual County Meeting, held in Derby, April, 1847, when, by request, he presided at the administration of the Lord's supper, and delivered the address, which was affectionately received by his brethren, and regarded as highly befitting a minister of more than fourscore. On the completion of the fiftieth year of his ministry a jubilee service was held, when a purse of 250 sovereigns was presented to him-the contribution not of his own people alone, but also of many others in the town and neighbourhood. This took place on Christmas-day, 1840, within a few months cf the time when the venerable Rev. William Jay, of Bath, received a similar but still larger tribute of affection and esteem. On the occasion of this presentation the chapel was crowded in every corner; appropriate devotional exercises were engaged in, and several speeches made. The precept was observed, "Honour to whom honour is due."

As a man and a Christian, Mr. Gawthorne was characterized by great simplicity and gentleness of spirit. In this respect, we should say, he was constitutionally favoured. He had no naturally vicious tendencies to fight with; no native ruggedness of disposition, no nervous irritability, nor Jehu-like impetuosity to subdue. He was not a "Faintheart," nor yet a "Greatheart," but a man of patient, gentle, and kind disposition, who could pity the wretched, sympathize with the suffering, and cherish benevolence towards all. His countenance was the very index of guileless simplicity and childlike innocence. One could have fancied, at times, that a fallen being could hardly have displayed so much. A son of peace himself, he was desirous that all around him should live in peace. He had no delight in "the strife of words," nor

would he be found willingly in the strife of things, unless convictions of duty compelled him; and then he would rather have won by kindness, than have attempted to subdue by argument. He was never known to alienate a friend by indiscretions or overbearing harshness. Prudence and gentleness were wisely mixed in the course he observed. Loving all, he was beloved by all.

In intellectual stature he was of the middle class, neither very low nor very high; nor yet could he be placed among the first in this middle class. He was not formed to take lofty flights, or treading with ease the higher walks of knowledge. He maintained his standing more by his diligence than the force of his original gifts; and his success was the result of small, regular, and continuous labour, rather than of any more occasional and powerful efforts. His mental and theological furniture for the ministry must have been small when he entered upon it. Often did he lament his loss in not having received a more regular training and education for his work. Yet, by giving "attention to reading," according to apostolic advice, and continuous study, he made up in a large measure for such original deficiency; and to the very last he maintained this course. He was a diligent student in his eighty-second year. Hence, in such knowledge as was requisite in him, and in mental training, he kept pace with his times. One of his friends used often to remark, that, considering how Mr. Gawthorne commenced his ministry, he was remarkable: he did not, as many aged ministers often did, grow too old for his day.

As a preacher he was strictly evangelical. In the early part of his ministry he was considerably hampered by the hyper-Calvinism of the times. He proclaimed a restricted atonement, and addressed gospel invitations and encouragements in only a partial extent. Still, he could not find satisfaction in this system, nor was able to harmonize his Bible by it. He, therefore, soon relinquished it for more liberal views,-in which he was greatly strengthened and confirmed by the writings of Fuller, and others who took sides with him in the controversy then so beneficially agitated. A full and free salvation in Christ for all became his constant theme. He made it a

rule never to preach a sermon in which the gospel plan was not either directly embodied or implied. A circumstance related by Mr. Gawthorne, of Derby, in his speech at the Jubilee above referred to, speaks highly in his favour. Mr. G. said he had met with a man on one occasion who had been in the habit of attending the ministry of his venerated friend, but had now left him. On Mr. G. inquiring the reason, he said it was because he was always playing upon one string "Christ, Christ, and nothing else." "Some men's condemnation is the highest praise," is a maxim not inapplicable here.

In style, Mr. Gawthorne was neat, simple, chaste. His sermons were very methodical, and bore the stamp of an almost divine simplicity: there were no laboured efforts at the showy, the imaginative, or the argumentative. He was too earnest, in his desires to commend himself to every man's conscience in the sight of God, to aim at anything that might serve only to fix attention on himself. His ministerial success owed nothing to the wisdom of words. In preparation for the pulpit he was laboriously diligent. There were two reasons for this. He was not a ready man, and could not easily have delivered himself on any subject at a short notice; and, even if he could, he was a man of principle, and would not, as he used to say, offer that to God or his people which cost him nothing. He made it his rule in all things to honour God; and God faithfully fulfilled his promise, and honoured him.

The lessons of such a life are many. A few of the more obvious are-That a life spent in the service of God is the most useful and honourable; religion here often carries its reward with it ;-that where religion is begun early, we may look for the most consistent and stable Christians; that ministerial success does not depend so much upon great and shining qualities, as prudent consistency, and a single-hearted endeavour to "preach not ourselves, but Christ Jesus the Lord;"-and that men of ordinary abilities may, by a diligent and well-regulated use of them, rise to esteem and success in the exercise of the gospel ministry. R. W. February 16th, 1848.

Essays, Extracts, and Correspondence.

REFLECTIONS ON NATIONAL REVOLUTIONS,

SUGGESTED BY LATE EVENTS.

"We must give to God the glory of all the revolutions of states and kingdoms,-believing that they are all according to his counsel, and that he will make them all work for the good of his church."-MATTHEW HENRY. WHILE attention is on all sides directed to human agency in the changeful aspect of the world's affairs, it may not be amiss to remember an agency superior and Divine. "God is in history.' The recognition of this truth might do much to

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satisfy and stay the mind, if not to solve perplexities, in the study of history. This truth is recognized in Scripture, and illustrated by providence, especially in the scriptural history of Israel, and in providential dispensations towards them. Sometimes changes were wrought in their government to accomplish purposes of mercy, sometimes to accomplish purposes of judgment. Of the establishment of an earthly monarchy in Israel God himself has said: "I gave thee a king in mine anger, and took him away in my wrath" -teaching in this case, as in others, the

principle, that the primary source of all authority is in the SUPREME: "for there is no power but of God."

The changes in the world remind us of the supremacy of God in the affairs of

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Whatever be the form of government established among men, it cannot exist without God's permission, nor continue beyond the term which he prescribes. There must be government of some kind, since society is an institution of God, and government is essential to its existence. The form and the nominal investiture are of little consequence, provided the administration be regulated by sound principles. We must surely value the spirit rather than the form-things more than names. The best government among men-that which God has directly ordained-may in bad hands prove unsatisfactory. In the Jewish state God was the monarch, whose laws were administered by his acknowledged ministers. Some of them proved false to their trust, and the people became dissatisfied because the judges did not rightly administer the Divine laws: hence arose a revolutionary spirit. Crafty ambition, conspiracy, and foul murder, accomplished the first revolution, among a people idolatrous and forgetful of God— a revolution to set up a king, Judges ix. It gave Abimelech the throne. In three years a new revolution brought signal retribution to himself and his abettors, and Providence taught terrible lessons in the fulfilment of that which Jotham's parable had foreshown. The maladministration of the sons of Samuel, who "turned aside after lucre, and took bribes, and perverted judgment," suggested another revolution to set up a king. This was treason against God. Though they were reminded of this, and though the consequences were predicted by Samuel, they persisted, and God gave them a king, still reserving to himself the absolute supremacy, and requiring allegiance both from them and their king. The Divine supremacy was soon asserted: Saul disobeyed, and God "rent the kingdom from him," and gave it to David. As in the case of David second causes contributed to his elevation, so in the establishment, the change, or the overthrow of the powers of the world, subordinate causes may be at work, and may powerfully contribute to the accomplishment of ends which God foresees or ordains-ends of which we often guess little, and know nothing, till they are accomplished. Human agents may be unawares accomplishing

Divine purposes; "but God is judge: he putteth down one, and setteth up another." We see strange revolutions in states, and are astonished at the sudden fall of some powers, and the sudden rise of others. How soon are the apparent greatness or strength of persons or states withered away! A mighty monarchy, seemingly girt with power strengthened by seventeen years' successful management, and surrounded by military defences, comes to nought, as it were, in a moment, through what might have seemed an inadequate immediate cause; while similar events are anticipated or accomplished elsewhere. Men are wont to look at an election by the people, or an appointment by the prince, or at the force of public opinion, or the fury of popular commotion, as if all depended on these. "But God is judge: he putteth_down one, and setteth up another."

Let us

not forget that kingdoms, and the sovereignty of kingdoms, are, with all places of power and trust in them, at the Divine disposal. Let us not cease to remember that great First Cause, who contemplates, controls, or produces all changes, whilst he is himself unchanged.

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The changes in the world remind us of the instability of all earthly things: "The fashion of this world passeth away." "The things which are seen are temporal." As with the "flower of the grass,' so is it even with the glory of a kingdom: "the flower thereof falleth, and the grace of the fashion of it perisheth." While "every one walketh in a vain show," and while each looks on the world's pageant, he is taught, and should have learned, that he also is "passing away."

The world's changes may remind us of the stability and glory of the kingdom of Christ. Events connected with the glory of Christ's kingdom have been associated with great changes and dread calamities in the world" wrath, swellings, tumults"-changes in nations, states, and men. When the Roman hierarchy was shaken to its foundation in the days of Luther, the movement in which he acted so conspicuous a part, was accompanied with disturbances, wars, desolations. It was objected to Luther, "The doctrine cannot be of God, which is attended with such desolations." He replied, that "if he did not see these tumults he would not believe that Christ was come forth into the world." Whatever difference of opinion may obtain among Christians concerning the coming and power of the kingdom of Christ in the world, all agree

that there have been, and are to be, great changes in connection with the Redeemer's victory and glory. It would seem that hindrances cannot be otherwise removed. Most nations appear to be so misconstructed or disordered in civil constitution, as to present obstacles to the advancement of Christ's kingdom. Political shaking_and_internal convulsion may remove obstacles, and prepare the way; so that civil commotion may be followed by spiritual establishment.

If the powers of the world hold fast what is against God and Christ, it must needs be taken away. Where the authority and prerogative of Christ are usurped, he himself and his kingdom are assailed. Is not this the case where there is spiritual despotism, dealing in souls, forbidding the Bible, persecution for conscience' sake, sharing the fatal feast of the "mother of harlots," or catering for the "

woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus?" What is usurped, but belongs to Christ, he must and will have: hence, if Christ is to claim his own, and the nations are to be given for his inheritance, there must needs be great changes and judgments. Perhaps there is no nation, where the name of Christ is known, in which the powers of the world have not invaded the kingdom of Christ -grasped at something which belongs to him-sought to detain, by force or fraud, what they have usurped-and dared to use the civil sword against "the saints of the Most High.' They may even think their greatest interest lies in holding fast what Christ will take away. "This,"

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said Dr. J. Owen, nearly 200 years ago, "this, I dare say, will, in the issue, be the ruin of all, or most of the tall trees of Europe: they have grasped much of the power of Christ, and endeavour to impose on the consciences of his people in the worship of God, or otherwise oppress them; and, by a dreadful mistake, they suppose their own interest lies therein, which makes them hold fast, until Christ hath shaken them all to pieces, and taken away even that also which was their own.' "" And again: "He that thinks Babylon is confined to Rome, and its open idolatry, knows nothing of Babylon or of the new Jerusalem: the depth of a subtile mystery doth not lie in gross visible folly; it hath been insinuating itself into all nations for sixteen hundred years, and to most of them is now become as the marrow in their bones: before it be wholly shaken out, their heavens must

be dissolved, and the earth shaken; their tall trees hewed down, and set a-howling, and the residue of them transplanted from one end of the earth to the other." (Owen's Sermons, pp. 403, 404.)

Political powers are chargeable with crimes against God when they enslave and destroy; when they make war against the saints, by oppression, persecution, and slaughter; and when they interfere with Christ's spiritual government, whether by attempts to cherish or to crush his truth. It is an observable fact, that every attempt hitherto made to establish the religion of Christ by civil power has involved and produced such interference. History abounds with illustrations. Attempts have been made to establish some form of Christianity; but failure has ensued, and injury has been unavoidably inflicted. Many beautiful theories have been propounded, by which the supposed advantages of such an establishment might be secured without its concomitant evils; yet such an establishment is still to seek, and nowhere to be found. Actual experiment has shown that no existing form is satisfactory. To say nothing of their injustice to those who are not within such churches, even those who are within them complain. Members of the Church of Scotland fancied they were free; and when they found they were not free, they denounced the claims of the State, as a violation of "the crown-rights of the Redeemer." They went out, because, avowedly, submission in such case to the earthly power would have been treason to the heavenly-obedience to the earthly sovereign would have been disobedience to the Heavenly King. At home, there are those in the Church of England who declare their jealousy of the civil power in its interference in matters ecclesiastical. Amidst the desired changes abroad, one cannot but be struck with the almost simultaneous demand made in different nations for "the separation of Church and State," as one of the essential items of a revised constitution. Does not such a state of things indicate a growing conviction that established churches are incompatible with the rights of citizenship, as well as with the rights of conscience? What striking illustrations of the working of political interference with religion have been afforded in France, where almost every mode of State interference has been tried! The absolute establishment of one form of religion was attempted. It produced persecution, cruelty, bloodshed, the wholesale murders of

Bartholomew-day! One form of religion being nominally established, and others allowed, was found to involve confusion and difficulty. It had been assumed, as undeniable, that the governing power must of course interfere with religion; and when that power became atheistic, an assault was made on every mode of worship, with intent to exterminate the profession of Christianity in any form. The exercise of the civil power was a crusade against God. Experience soon proved that religious sentiments were so necessary to society, that the social machinery could not safely continue its movements without them; and the men who had impiously sought to exterminate the idea of God, not less impiously decreed the existence of the Supreme! and gave leave to the Creator and Governor of all to resume his place in the fears, though not in the affections of the people! The attempt has been made to take many, if not all forms of religion, into the pay of the State; the exercise of any not recognized by the State, being forbidden. This system seems to recognize and to patronize all religions as equally true or equally false. The State which thus gives pay, and the stipendiaries who thus receive it, combine, of necessity, to sanction a system for the propagation of error as well as truth. If it build with one hand, it destroys with the other; "and if a kingdom be divided against itself that kingdom cannot stand." It is now proposed that the Church should be separated from the State; that the State should not interfere with religious people, as such. This last seemed to be the only course open, unless they would repeat former evils. Last of all, it is proposed to try the experiment of leaving vacant the ecclesiastical throne, that Christ may occupy it; and of leaving untouched the ecclesiastical crown, that Christ may wear it: thus avoiding, on the one hand, the treason of endeavouring to usurp "the crown-rights of the Redeemer," and, on the other, the rebellion of supporting any falsehood in religion which is opposed to his kingdom. This is a problem among the many which, it may be, France is destined to solve for the benefit of Europe.

The Christian, amid all changes, need know little of despondency, can know nothing of despair. We anticipate the emancipation of our whole race from the thraldom of ignorance and superstition. We expect for them the light of knowledge, and the liberty of religion-" the

glorious liberty of the children of God." We hope that the shaking of the nations will prepare the way for amazing displays of Divine grace and glory to our fallen world. The shaking and destruction of other kingdoms may but precede and ensure the supremacy and glory of that "kingdom which shall never be destroyed;" and at length shall be rung out the glad acclaim, by "great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever!"

Let us take care that we be in the spiritual kingdom of Christ-that "the kingdom of God is within us;" and then, whatever outward changes may come to pass, we cannot but be safe. Trusting in God, we need neither indulge extravagant hopes, nor yield to unreasonable fears; "while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal:" "and the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever." "And we know that all things work together for good to them that love God, to them who are the called according to his purpose." B. B. B.

THE CHRISTIAN MINISTRY.

In the last Number of the British Quarterly Review there is an article on the Christian Ministry, the object of which is to answer the following question, "What is the present state of the Christian Ministry, with respect to numbers, qualifications, and prospects?" On the first of these points it is alleged that, in Catholic countries, candidates for the Romish priesthood are abundant, as also in the wealthy Establishments of Europe; while it is much otherwise in some Connexions. Professor Tholuck told the Reviewer, some seven years ago, the University of Halle contained between eight and nine hundred divinity students, while, at present, it does not reckon more than half that number. The other universities of Germany are in a like condition; and the same holds true of the Theological Seminaries of the United States. With respect to England, it is affirmed that the increase of Nonconformist Colleges has not brought with it a corresponding increase of students: none of the colleges are full; some are

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