occasionally at different places of worship, and particularly at the chapel in the village of Upminster, to which he had retired. In the year 1836, he sustained the loss of his inestimable partner, who was gathered into the heavenly garner as a sheaf of corn fully ripe and in season; and in the year 1838, he suffered a great shock in the sudden demise of his youngest son, the Rev. William Clayton, the indefatigable chaplain to the Protestant Dissenters' Grammar School at Mill Hill. These events produced a very perceptible impression upon his entire frame, and from the period of their occurrence he frequently complained of "a general weakness, such as he had never felt before." He continued, however, in the enjoyment of comparatively good health till the winter of 1842, when some dropsical symptoms became apparent, and which increased till the time of his decease. On the sacramental sabbath in February he appeared for the last time in the pulpit, and a supply having failed, he delivered a short and pathetic discourse on that text, Behold the Lamb of God, which taketh away the sin of the world," affectionately urging his hearers. to betake themselves to the atonement of Jesus, as the only foundation of their hopes for eternity. While his disease was making slow, but certain progress, his spirit was obviously meetening for that heaven to which he aspired. He familiarized himself with the admonitory infirmities, which, he said, were "the inexorable messengers to warn him of the approach of death ;" and often expressed his gratitude that they "did not subject him to acute pain, nor hinder him in the employment of those private means of grace, through which he could still hold communion with his Saviour and Lord." He conversed much with his relatives and friends on the goodness and mercy of God, which had followed him all the days of his life. He expatiated largely on his vast obligations to that Divine Saviour in whom he reposed his confidence, and whom he frequently en

treated" to release him from the prison of the flesh, and receive him into the everlasting arins of his mercy.” “I am thankful, also,” he said, “that I usually enjoy much peace of mind; not, I trust, the calm of indifference or delusion, but derived from the righte ousness and sacrifice of the Son of God." When one of his kindred offered him a congratulation on the serenity of his mind and firmness of his hopes, he lifted up his voice and added, "Yes; but I am no hero on a dying bed. Christ is all my hope; I am nothing without him ;" and then, with tears of mingled love and humiliation, he quoted the lines of one of his favourite hymns

"Jesus! thy blood and righteousness

My beauty are, my glorious dress," &c. His faculties remained unbroken during his protracted indisposition; his devotional spirit was uniform; his affection constantly breathing itself forth to wards his surrounding children and attendants, while he poured out brief and importunate prayers for the maintenance of piety among his descendants; for the prosperity of the pastoral charges of his successor and his sons; for the little flock in the village of his residence, and for the advancement of the kingdom of the Redeemer throughout the world. The last few days of his mortal existence he spent in the repeated expression of kind wishes for those around him, and in holy aspirations to his Lord and Master, whose coming he ardently desired, until, fully satisfied with the lovingkindness of the Lord in the land of the living, and in the spirit of the ancient patriarch, who said, "I have waited for thy salvation, O Lord," on the 22nd of September, 1843, at five minutes past nine in the morning, his spirit was released from the body, and received up into glory.

Thus passed the holy life, and thus took place the peaceful death of the subject of this memoir. He was the last of that valuable body of labourers in the church of Christ who were sent into the ministry from the college at

Trevecca, by the instrumentality of the eminently pious and devoted Countess of Huntingdon. He flourished in times of an extraordinary character; and if life and health be spared, his sons may perhaps furnish the public with a more extended account of the part which he took in the opinions and transactions of the day in which he lived and laboured. There are some few yet on this side the grave, who can attest the accuracy of the foregoing narrative, and who, it is believed, can confirm the justice of the estimate which the writer has formed of its revered subject. The filial hand, however, which pens these lines might surely be excused, even if it should have planted a flower of too bright a colour at the foot of the paternal tomb. Peace be to the ashes of the departed man of God! "Blessed are the dead who die in the Lord, for they rest from their labours, and their works do follow them!"

To conclude, with a few reflections drawn from the preceding remarks and narration.

I would, in the first place, inquire if there are any here, who, though their lives have been protracted to old age, still remain ignorant of God and of the great salvation? My fellow-sinners, whatever be the circumstances in which you are placed, you are objects of the deepest commiseration. Tell me not that you are in the enjoyment of health, and can boast of a fine constitution; tell me not that you have been spared till you have reached lofty attainments in science, and acquired extensive opulence; tell me not you have won many honours in the cabinet, the legislature, the field of arms, or the departments of the useful arts. Are you still strangers to penitence for sin, to faith in the Saviour, to a new heart, and a holy life? Then you are of all men the most wretched; and if you hasten not to take refuge in the mercy of God and the mediation of his Son, you will go down to your grave laden with an insupportable weight of guilt, and sink. the faster and deeper into the abyss of perdition. Linger not, then, a moment.

Flee to Him who is the exclusive, the all-sufficient, the benevolent Saviour. Call upon him with all the strength which yet remains, "Son of David, have mercy on me!" and who can say but that the darkness of your prospects shall pass away, and that "at eventide it shall be light?"

In the next place, let me urge those who have been made partakers of this salvation, to remember their obligation s to undeserved mercy and grace. Let them exemplify the influence of it in their tempers, conversation, and lives. Let them avail themselves of the opportunities which they can embrace, to tell others what a Saviour they have found. Let them confide in Him whose grace can preserve them through faith unto salvation, and live in the realizing anticipation of that crisis, when they shall join with the collective company of the just, in the inexpiring song of gratitude, "Worthy is the Lamb that was slain, for he has redeemed us to God by his blood."

There may be some in this congregation, who have just commenced their travels to Zion, and who are struggling with temptations and difficulties, which seem as though they would arrest their progress. Let them look at the course and experience of the aged pilgrim, at whose history we have just glanced. He was upheld in the early, and in every subsequent stage of his arduous career, and could say, when he had arrived at more than fourscore years, "O God, thou hast taught me from my youth, and hitherto have I declared thy works. I am a wonder unto many, but thou art my strong refuge." And when he reached the vale of death, the grace of Jesus Christ made it "to blossom as the rose," and gave to it "the excellency of Carmel and Sharon." O ye who belong to " the house of Israel, trust in the Lord; he is your help and your shield." He will never leave nor forsake those who confide in his covenant love, and the exceedingly great and precious promises of his word. Hold fast, then, your confidence even to the end, till you shall have crossed

the stream in safety, and shall be welcomed by the Forerunner and your sainted friends, to your eternal home.

Finally. "Our Fathers, where are they? and the prophets, do they live for ever?" No: the tall, the wise, the reverend heads, must in succession lie low in the dust. Though some may be permitted to extend their services through very many years, yet, at length, the Master comes, and says, "Give an account of thy stewardship, for thou shalt be no longer steward." O let those of us who are still allowed to labour, become more devout and diligent in our sacred work, and strive, according to the working which works in us mightily, to present our hearers perfect in Christ Jesus. Let the churches be calm and joyful in the thought that, although their pastors and teachers are removed, Jesus ever lives, the depository of all the gifts and

graces of the Spirit, and that he can raise up successors to those who retire, who shall feed the flock, and guide their footsteps to the everlasting mountains of the better country. Let us all live in the cultivation of those sentiments, dispositions, and habits, which shall evince a growing preparation for the glory hereafter to be revealed. Time hastens-Life is on the wingDeath approaches. Some of us who are far advanced on our journey, already see the waters, and hear the sound, of that swelling flood which divides the wilderness from Canaan. Soon we shall join those of our companions who are "not lost, but gone before," in those regions of bliss, whither the ransomed of the Lord shall return, with songs and everlasting gladness on their heads, and sorrow and sighing shall flee away.

To the Editor of the

DEAR SIR,-- In my last letter I promised an account of the views entertained by the ministers forming the Evangelical Union," on the subject of the Holy Spirit's influence upon the human mind. They are thus expressed: "In order that all sinners may derive peace and purity from the knowledge of this propitiation, the Holy Spirit" "has given a record of it, and of other truths reflecting light upon it, in the Bible.

Through means of this book, and of institutions which he has appointed in it-and through means of the holy men who have been led to throw their influence into the scale of the religion of Jesus-and, also, through means of innumerably diversified circumstances in creation and providence, all tending to lead the sinner to the knowledge of God propitiated - the Holy Spirit is using all the influence that our circumstances will admit of to bring all sinners to believe, and to

Evangelical Magazine.

bring all believers into closer contact with that truth, or rather that system of truths, that sanctifies as well as saves. In using this influence, he is no 'respecter of persons; and, although circumstances permit much more to be done for one nation than for another, and for one man than for another, yet he equally desires the salvation and sanctification of all," "and does for each, all that in the circumstances of the case he can. Were he doing less than in the circumstances he could, he would not be infinitely benevolent; and to suppose this, would be to contradict the great definition of Godhead, God is love.""

This account of Divine influence is objectionable, because, first, it resolves it into what used formerly to be called, somewhat quaintly, it may be, but correctly, "moral suasion." Divine influ ence is persuasive influence,-the same in kind with that which one man em

ploys with another when he places inducements before him to lead him to adopt a certain mode of conduct. The same opinion has been held, and, indeed, is still held, by otherwise orthodox divines; but it is not the opinion of evangelical men in general. I would not use this as an argument against it, for I confess myself one of those who cannot be bound by authority; but it certainly does supply a reason for requiring very clear and satisfactory evidence of the truth of this somewhat novel and unusual opinion, before we surrender our faith to it. It seems to me both untrue and dangerous. I need not, indeed, to have added the latter it is necessarily involved in the former. Every thing untrue in religion must be baneful. We may not, indeed, be able to trace, in every case of error, its injurious influence upon the character; but the fact that it exerts such influence is not to be doubted. Opinion or sentiment is the seal, and the seal always governs the impression.

It has always appeared to me that the opinion objected against is founded in the want of due discrimination; in neglecting to distinguish between the manner in which a person comes to understand and believe the gospel, and the manner in which the gospel operates upon him when thus understood and believed. In the latter case, the operation is, beyond all doubt, moral in its nature. It is the power of truth influencing the thoughts, the feelings, and conduct. It is of the same kind with the influence which a parent exerts upon his son by affection, by entreaties, by expostulations and threatenings. There is no mystery at all about it. Only bring a man to see that sin is hateful, and he at once hates it,-to perceive that the character of God is lovely, and he at once loves it,-to understand and believe the gospel, and the gospel at once exerts upon him all the influence which it is in its own nature adapted to exercise.

It is pos

sible that, on this point, there may be somewhat of vague and obscure conceptions in the case of some excellent

men. I fear, for instance, there are those who imagine that when the gospel is understood and believed, it is destitute even then of power to recover the revolted heart of man to God and holiness, that even then some additional power must be put into it. With this opinion I have no sympathy. I believe it to be false in philosophy, and false in theology; to be based in ignorance of the nature and necessary operations of the mind, as well as to be contrary to experience and Scripture. It is by the influence of truth that men are sanctified and made meet for heaven. I have no controversy with the authors of "the Statement" on this point; nor, further, that this influence is moral influence.

But the question, the important question, which these writers, in common with Sandeman, have thrown overboard, is, "How does a person come to understand and believe the gospel?" Is it merely by the persuasive influence of the gospel? Is there no influence, (distinct from that which necessarily resides in the gospel,) call it mysterious, direct, or what you will, no other influence which is exerted upon the mind when the mind opens to a perception of the meaning, the evidence, and the glory of the gospel? is there no influence opening the mind to this perception? Without denying that moral influence, (i.e., the influence of the truth,) may be said to be the influence of the Holy Spirit, I ask, whether no influence emanates from the Spirit of God but this, or influence of this kind? Sandeman says, "No." The influence of the Spirit is the influence of the sense or meaning of the truth or the gospel; and some of the members of that sect have somewhat profanely said, in perfect accordance, however, with the preceding statement, that, "when they had the Bible in their pockets, they had the Holy Spirit in their pockets."

Now, if this be true; if all Divine influence be moral influence; if the influence of the meaning of the truth or gospel be that influence; if the

Spirit acts as that meaning, or if the meaning acts; if all this be the case, then is it not manifest that this meaning cannot act until it is perceived? And then the question returns upon us, "How does this meaning come to be perceived?" The operation of the Spirit is, by hypothesis, subsequent to the perception, and, therefore, cannot give the perception. And the apostle tells us that "the natural man receiveth not the things of the Spirit, neither can he know them, because they are spiritually discerned." All truth must be believed before it can operate. This is the case with the truth of the gospel. The question again occurs, then, "How does the gospel come to be believed ?" Mr. Sandeman, finding himself perplexed with this question, represents the discovery of the meaning of the gospel as being accidental, like the discovery, in his memorable language, "of the polarity of the needle, or the virtue of the Jesuit's bark." I beg to refer, for additional illustration on this subject, to "Lectures on Sovereignty," &c., second edition, pp. 360-5.

Secondly. The opinion is objectionable, because it is incompatible with just and scriptural views of the atonement; incompatible, indeed, with the views of its nature which are entertained by the authors of "the Statement" themselves. While they maintain that Christ made an atonement for all men, they admit that he had a special intention to save the elect by it. Now, it may be asked, "whether it can be supposed that that special intention remains for ever a quiescent intention, producing no results, yielding no fruit? Was there ever any purpose of God that thus terminated, that is, in nothing? Is it not true that God does what he decrees, and decrees what he does?" that 'his purposes are his works in intention, and his works his purposes in accomplishment?"" But what, according to the view of Divine influence we are now opposing, is the result of this special purpose to save the elect by the atonement? God, say its advocates, has

given us a record of the propitiation, and he employs various moral means and agents to bring all men to salvation. This is no doubt true, (i.e., of all men who have the gospel,) and it harmonizes fully with the general aspect and design of the atonement. "It was the intention of God, as the moral Governor, in giving his Son as a sacrifice for sin, to provide a remedy commensurate with the disease."* As the result of this intention, he sends the gospel to men, and the church only is to blame that it has not been sent to all men, and uses the means which moral government supply to induce them to receive it. But it was the purpose of God, as a sovereign, to save the elect by it. Now, what is the fruit of this special purpose? On the views of the authors of "the Statement," there is no fruit at all. The general purpose is followed by its appropriate results, but the special purpose not so. “The public rectoral design of God in the atonement," to adopt Dr. Wardlaw's well-chosen phraseology, is followed by the general proclamation of mercy, and by all the apparatus and influence of moral government, to secure the general acceptance of this mercy. But "the secret sovereign design of God, as a benefactor," is followed by no specific act at all; for all the Divine influence which these writers admit, being moral, is, of course, common, general influence. There is no special influence to accord with, and to accomplish, the special purpose. All the influence which exists is put forth upon all men, at least, to whom the gospel comes. This is, indeed, admitted and distinctly asserted. "God," they say,—and the connexion shows that they refer to the influence he exerts to bring sinners to believe the gospel,-" God is no respecter of persons." "The Holy Spirit is using all the influence that our circumstances will admit of to bring all men to believe." Their views of Divine influence rest upon a forgetfulness, at least they are such as would be pro"Lectures on Sovereignty," &c., 210.

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