THE LATE EARL DUCIE. already sown, but when it is then for the first time deposited-admitting it to be so-scant must be the harvest, dubious and most uncertain the result it is likely to produce!" Passing by the details given of Henry Moreton's zealous efforts, in a religious point of view, after his conversion, we come to the closing scenes of his mortal career. The following sentences are as nearly as possible, verbatim accounts of what he said, to differ"At ent individuals, on different occasions. the commencement of his dying experience, when told that, humanly speaking, there was no hope, and that it was desirable he should be still and quiet as possible, and not speak, he said, as already mentioned, 'I have been too long silent; I must speak and tell all that God is doing for my soul:' adding, 'I have dishonoured God enough in my life; let me honour him in my death: who can tell what the words of a dying man may do ?' "To a very old and highly-esteemed friend he spoke thus: 'I thank God I have found a Saviour, and such a Saviour-never doubt him. O what a God has he been to me, nothing is too hard for him, never doubt him! O, if Christ was to be doubted, who ought to doubt so much as me? If one sinner ever was greater than another, I am he, but Christ is able to save to the uttermost those who come to him; I have no fears,-I thank my God that I feel clear of all my sins. O God, do what thou wilt, but suffer me not to be tempted above what I am able to bear. Only those who have been forgiven much, love much. Come and stand by me, when I am passing away. Pray for me in that hour when flesh and blood shall shake-pray that God may be with me then.' 79 not you doubt, for the vilest have obtained mercy. May the peace of God be with you all. And may the light of his countenance shine upon you, as it does upon me at this moment.' 66 "On the matter of assurance, he then said, and with good grounds, I have it more and more every hour; it is not presumption; oh, no, I do not presume; do not think it presumption; it would be presumption to doubt.' Among the last of his utterances were these precious words:- Blessed be God, my title is clear to mansions in the skies.' Indeed, the key-note to all his utterances, was his clear, unwavering, happy, but humble assurance; there never was a cloud, a doubt expressed, or even, as we believe, for a moment entertained: his experience in this respect was unvaried his soul reflected Christ, and the surface was calm, still, unruffled!" Many may be ready to ask-What failure in all this do you discover? What ground for jealousy in evidence so powerful and so positive? We answer, it is the total omission of three things, which, in a case like the present, we should, indeed, have rejoiced to have found. In the first place, the preacher certainly would have added much strength to this, what he fully believes to be an illustrious instance of divine grace, if he had, either in his preached or in his printed discourse have related how the Lord met with HENRY MORETON; and what positive proof he evinced that his outward reformation-his gospel profession-his evangelical zeal-and his unshaken confidence-were indeed connected with, and the happy results of, a heart broken at Mount Sinai of a heart bleeding under the convicting strokes of "the sword of the Spirit," "To his own missionary-employed on his of a heart pouring out cries and supplications own immediate property and neighbourhood—at the mercy seat, and, of a heart bound up, he thus spake: Tell the people that, although I have not been enabled to be among them much, my heart has been with them; tell them that Christ died for them. But I want more than wishing them well; I wish them to apply the blood of Christ to their souls. Tell them I have found a Saviour who can save to the uttermost; tell them never to doubt; my darkness has been turned into light, and I accept God's promises in the fullest way. I have no more doubts. Impress upon all that it is not too late to come to Christ-that even the greatest sinner can be saved. Pray for me that when I am passing through the valley of the shadow of death I may have no doubt. I know that that will be the trying time; at that moment I shall want all my strength; but so much has been done for me this night that I have no doubt even for that time; for I know that God is with me. Tell the people that I die a Christian: Feed my lambs.'" * * To his principal servants, specially sent for, and gathered round his bed, he said :- -I would not pass away without saying a word to you to let you know what the Lord has done for me: a short time since, this heart was cold, and dead, and obdurate, but now he has turned my darkness into light. It is not of myself, no work of my own, but of grace-I have no doubt; no, I could not doubt: do healed, and made glad, by the Holy Spirit's sweet revelations (unto the eye of faith) of a most precious, glorious, and ever-to-be-adored LORD JESUS CHRIST. Abraham's call by grace-David's conflicts and cries-Manasseh's conversion-the plucking of Saul of Tarsus, as a brand from the burning, with the conversion of many thousands beside all are in full detail : but how-when-or where HENRY MORETON was translated from the kingdom of darkness, and brought into the light and liberty of the Gospel of Christ, is no where declared. Secondly-there is, throughout the whole of his expressions and exhortations, a total omission of the Person, the power, and the work of THE HOLY SPIRIT. To his Missionary, he says:-" Tell the people I wish them to apply the blood of Christ to their souls:-tell them, never to doubt;-tell them, I accept God's promises in the fullest way." These sentences, to us, are truly awful, as coming from the lips of a dying man. We must-by God's help, we will tell the truth. THE HOLY SPIRIT is the only quickener of souls dead in sins. He is the only revealer of Jesus Christ to seeking souls. He is the only applier of Immanuel's precious blood to guilty and distressed consciences. He alone can preserve the living soul from doubting. He alone can give us power to receive and realize the New Covenant promises of a merciful 80 HOW TO FIND GOD A SANCTUARY. "Come from the four winds, O breath, and breathe upon these slain." How beautifully doth Henry Dorney, in his "Letters. and Contemplations," confirm us in our feeble remarks. After setting forth "How a pure Christ was made sin for us," he asks this weighty question: "But how should a sinner come to enjoy redemption from his sins by a Mediator?" To which he so carefully replies God. Oh, Capel Molyneux! did you stand by the bed-side of this dying man? Did you hear him bid the Missionary tell the people to apply the blood of Christ to their souls? Did you listen to him while he declared he had fully accepted God's promises? And did you not feel constrained ministerially, and instrumentally, to endeavour to bring in the Person and work of the Holy Spirit, as the only essential power by which any of those-saying, things could be accomplished, which the dying "This is worth the inquiry; but I must not Henry Moreton commanded his Missionary without preparation rush into this mystery. to declare unto the people? Alas!-in this It is holy ground; I must be unshod, that I your work was incomplete. In your discourse may enter in, and stand upon it. 'No man you made the same awful chasm! You said: cometh to the Son, but whom the Father HENRY MORETON's experience was simply draweth.' I may indeed get the notion of Scripture theory verified in fact-Bible por- something about it; but can come to no traiture exhibited in living reality. The Gos-heart-enjoyment, without the unction of the pel is proclaimed and proffered as a remedy for perishing man: HENRY MORETON took it, applied it, and it did its work: it left uncured just that which for the present it professes not to touch-the body! but the rest, the soul, it cured. The soul was triumphant, the body groaned. This is not fine-spun argument, but honest fact! Unless we deny the fact, infidelity perishes!" The third omission is, the trial of faith, in the experience of Henry Moreton. We dwell not on this-the Scripture saith, "Every man's work shall be tried, of what sort it is.' Wherein laid the trial of Henry Moreton's faith, Mr. Molyneux has not shewn. It is not for us to make either Capel Molyneux, or the departed Henry Moreton, offenders for a word. In the exercise of Christian charity we sincerely hope the former is a minister of Christ, and that the latter is in glory. Nevertheless, there is, in our day, so much divinity, that goes not back to the covenant purposes of GOD THE FATHER. Neither does it come forward to the full acknowledgment of the Person, and indwelling power of GOD the Holy Ghost. and of all such apparently imperfect and abstract divinity, we are jealously fearful. We are deeply comforted when we meet with confessions like those uttered by David, in 2 Sam. xxiii. 2, 3,-where he says, 66 The Spirit of the LORD spake by me, and his word was in my tongue. The God of Israel said the Rock of Israel spake to Here the Three Glorious Persons in the ever-blessed Trinity are distinctly recognised, their office and work declared; and if this acknowledgment of the mystery of God (the Holy Spirit,) and of the Father, and of Christ, caused so "great conflict" in the breast of the Apostle, on the behalf of the Colossians, who can be angry with us for this "contention for the faith once delivered unto the saints?" me." We reluctantly reiterate the painful sentiment, the absence of this acknowledgment, and a blessed inward realization of the glorious mystery-the FATHER'S everlasting love, flowing through the co-equal SON, revealed and brought home to the hearts of the ransomed by the omnipotent power of the eternal and ever-blessed Spirit,-the lack of this renders our visible Zion like unto Ezekiel's open valley-the bones are scattered-they are dry; and dry and distant they remain until the united and energetic cry goes forth, Spirit of Christ to possess, and so lead me in within the shadow of this Almighty Redeemer. It is wearisome and barren work to be gaping towards this mystery by a mere speculative search; and therefore I would fain make it my design to give away my whole self, in every step of this inquiry, to Jesus Christ, that I may be taught this mysterious privilege, as the truth is in him, whom thus to know is eternal life. And therefore, with a holy fear and tenderness, I desire to wade, according to the Scriptures, into this depth, by 'the Spirit which searcheth the deep things of God." Again, he breaks out "O that God would yet spirit me to inquire into, and taste, the bread which came down from heaven! I am searching after the real existence of Christ, and the benefit which flows from union with him. And I perceive that my peculiar happiness lies not in this, that these things have real existence in themselves, but that I know them to exist, and myself to exist in them, and they in me. "The things themselves are spiritual; I cannot know them naturally, but by the Spirit of faith; for flesh cannot see spirit: in the mount will the Lord be seen. As far as God shines upon my heart and the ordinances, so far I behold a real worth and glorious power in them. In his light only I see light. As far as grace gets life in my soul, so far I see the real excellency of it. As the life of God opens itself to my heart, so far I live, and know the ravishing comfort of spiritual life; for with him is the fountain of life. When he withdraws his breath, I do (as it were) return to the dust; for in him I live and move. I know no worth in any Christian, but as I partake with him in the same spirit and life. Divine commands, reproofs, and comfort, do so far affect my heart powerfully, as my soul doth live in him who speaketh them. The demonstration of spiritual things doth so far appear convincing, as my heart is really transformed by them into the image of Jesus Christ, my Lord, and my Head. Though I have a renewed principle of light and sight, yet I cannot exercise the sense of spiritual sight, till the Sun of Righteousness sends forth a beam to me, by which I may behold him in the reflection of his own light. And this binds over my soul to the necessity of a DR. CUMMING ON THE PASSOVER. In this paper we had purposed to notice a volume from Scotland, entitled, "THE OLD GOSPEL WAY;" and a new volume by Dr. Cumming, "THE COMFORTER." But the following introductory notice, (being the first of a series of notices of the Doctor's works,) having been deferred from last month, we now throw it in as a connecting link between the present and future papers, in which we hope our readers will find both interest and profit. CHRIST OUR PASSOVER: OR, THOUGHTS UPON THE ATONEMENT. 81 mortified, believing resignation to the Author | don go down? Do you mean that God's pardon of all light, sight, and strength, who is an will reach to all? Then the distinctions between unchangeable rock, and his work is perfect. vice and virtue are destroyed? Do you mean Although I am full of changes, yet his cove- that God will punish all? Then there will not nant keeps me from utter falling. My strength be one remnant of humanity to praise him. and sight are ever decaying, but he renews How high will God's justice rise in punishing, his loving-kindness every morning. O, let and to what depth will God's mercy descend in the day hasten, in which I may know as I am pardoning? You cannot answer. We cannot known, and the shadows of darkness and in- explain the possibility or probability of forfirmity flee away!" giveness, until we open the New Testament, and find the solution of the inexplicable mystery in the cross of Christ. There we can see, God is just, and he will punish; but we can see written clear as a sunbeam, God is merciful, and he will pardon. We can see in the page of the New Testament what Seneca could not see in the most joyous page of nature, mercy and truth met together, and righteousness and truth embracing each other. If, then, the ancient passover was sacrificial, Christ our passover, the antitype, must be a Sacrifice also; and on the supposition that the Apostles understood the language that they used, we must infer that they meant to teach that Christ died a Sacrifice, for they have used all the ancient language of the sacrifices of Levi, and have applied that phraseology inseparable from the idea of atonement or sacrifice, to the death of our Lord and Saviour Jesus Christ. The very wants of nature indicate the necessity of a sacrifice: I want not simply to see what is perfectly pure and holy, but to see how I, who have violated every law in thought, word, or deed, can be forgiven. I want not simply that preaching or reading which would suit the angels that are in glory, but that prescription that will meet the dying and the diseased that are in an hospital; and if the gospel of Christ be not a prescription for the sick, it is of no use to I do want a clearer edition of Sinai; I can only find a shelter and a home under the shadow of Calvary. I do not need to know better what is right, but I need pardon for the wrong, and grace to enable me in the future to do justly, to love mercy, and to walk humbly with my God. We see in Christ our passover an atonement for us. He, the innocent One, bore the load and pressure of my guilt; He the holy One was clad in my unholy robes; He took my cup, and drank it; He met my curse and exhausted it; and I am free from the curse of a broken law, because He bore it; and I am entitled to all the blessings of a kept law, because he magnified it, and made it honourable for me.' [Never, certainly, was there such a day for new works and publications of every size, of every shape, and on every subject. The gospel furnishes material for ingenious minds to work with; and we suppose no man, in the present generation, is turning theology to greater temporal advantage than is Dr. John Cumming. We write not disparagingly. There certainly is something attracting in his productions; and his works must be purchased-if they are not carefully perused, by very many thousands. We have occasionally read some of his writings with pleasure; and desire to feel thankful for the use which, we hope, the Lord is making of him. One volume of his, recently published by Hall, Virtue, and Co., bears this very beautiful title, "CHRIST OUR PASSOVER: or, me. THOUGHTS ON THE ATONEMENT. "" We purpose very carefully to notice this book. We wish to give our readers as correct an idea of the views entertained, and the work being done, by Dr. Cumming, as possible: but we can only here briefly announce our intention; give a few sentences from the volume before us: future numbers of the EARTHEN VESSEL are expected to contain notices of more importance than the present. The question asked in some quarters, is this: "Is Dr. Cumming a really sound theologian-a man taught by the Spirit of God?" We shall first endeavour to answer this question from the statements the Dr. makes with reference to his own feelings, exercises and desires. Although one essential thing is missing in most of Dr. Cumming's writings, yet what truly enlightened mind could seriously question either the Christianity or the spirituality of the man who could in all godly sincerity write of the Passover Lamb as the Dr. does in the following words?] "It never could be said that the passover lamb was slain as an example, where there was no example. It never can be said that Jesus died as an example, because such is not typified here or elsewhere. He lived as an example; he died an expiation. His death was not that of a martyr, but a victim. And hence, the Christianity we preach is not a merely directive system, but a remedial one. Seneca made the very just and natural remark, God is just; therefore he will punish; and therefore he will never pardon.' If any should say, Why should we not suppose that God would pardon? I ask, To what degree of guilt will God's par Ministerial Biography. No. 4. The Life of William Arbon. (Concluded from page 75), [A long and painful detail of deep bodily afflictions are now given in the MS. with which we have been favoured. We did not consider that portion of sufficient general interest; therefore pass on to the closing scene. Of the deep, dark and distressing state of his mind in this season of affliction, he thus writes:]- "The only Comforter who could relieve my | you live or die you may be the Lord's. Minsoul is far from me; my strength declines; isters too, I think, should be careful clearly my flesh is fast consuming away upon my to ascertain that their call and commission is bones; and my life draweth near to the of the Lord. I know that some contend that grave; my spirits sink within me;" and I there is no call to the ministry in the day we greatly fear the gates of eternal perdition live, but the voice of the church and the gift await me. My former profession of religion of utterance. This, however, is not my now appears to have been all a delusion; opinion; and though I would carefully guard and I think I have been preaching to others against everything that would assume the apwhat I know nothing of myself; and though pearance of enthusiasm-such as dreams, or many have professed to be profited and much immediate revelation, or sudden impulses, yet blessed by my ministry, yet I cannot be- I cannot help feeling persuaded that there is lieve nor credit their reports; as I cannot such a thing as being called to preach by to my satisfaction call to mind any time or God; and Jeremiah, Paul, and others, explace in which God has been pleased to shine perienced this call. I think his way ought to upon me, or to commune with me. All past be made clear in providence, and that he seems to be fancy and deception; all present should feel suitable portions of God's Word -darkness, and almost despair; all before me applied to his mind for his direction and for is dark, and awfully distressing. Have pity his encouragement; and that he should feel upon me, oh my friends! have pity upon me, the importance of the work in which he is for the hand of God hath touched me. Whilst engaged, and the value of immortal souls; I suffer his terrors, I am distracted;; my and that he should feel himself compelled and flesh and my soul have no rest nor ease. necessitated to preach the gospel to his fellow"God be merciful to me a sinner." I deserve men, and not run thoughtlessly and heedlessly to perish; but oh, "save me for thy mercy's into the work. These, however, are only my sake." Should I be taken out of the world in thoughts upon the subject; and I do fear, that this state, how would saints mourn and satan for want of due consideration of these things, triumph! many, even with pure notions and designs, have thrust themselves into the ministry whom God has not sent; as it is evident he has not designed all his children to be public teachers, and who will bye-and-bye have to sit down and count the cost; and to whom the Lord will say, "Who hath required this at your hand ?"" [The deceased here expresses a wish that should he leave this world in his then state of darkness, that his papers should be committed to the flames; unless, for several reasons which he describes, his friends might think good would arise from the publication of them. Among these several enumerated reasons, we give the following solemn and wholesome appeal to the consciences of all who profess to have faith in, and fellowship with Christ. Finally, he says:] Should it appear probable that any of the children of God might by my confession be stirred up to walk more with God, and to live nearer to him:-this is the substance of true religion, and the only source of real and permanent happiness to the mind. But alas? in times of health and prosperity how prone are we to forget this! and persons generally live as if this world were their rest—their portion and their all. They are overcharged with surfeiting and drunkenness; and so the day of affliction and death comes upon them unawares, and thus takes them by surprise. They live at a distance from God, and plant their dying pillow with thorns. Oh, my dear friends! do study to cultivate and maintain the power of religion. Cleave close to all appointed ordinances, both private and public; and in the use of them all seek and implore intercourse and communion with God. Without this your service is but formal, and the means will be but dry breasts, affording no nourishment or support. Endeavour to live in an intimacy with death, that when it comes he may not appear as an unexpected or an unwelcome stranger; for come he will; and we know not the day nor the hour when. O, pray constantly for much of the quickening, sanctifying and comforting influence of the Holy Spirit-God the Holy Ghost; and may he graciously and satisfactorily give you to know, and enable you to live and act upon the principles of the gospel; so that whether But I find I can proceed no further. From what I have said, some perhaps may be led to conclude that I have either been doubting the truths of God's Word, and calling in question the reality of what I formerly preached, or renouncing the doctrines that I once maintained; I therefore think it necessary to add, that neither of these is the case. I believe the Bible to be the Word of God, and to contain the revelation of his will to fallen man; and will be fulfilled, whether it be prophecy, threatam persuaded that every jot and tittle of it ening, or promise. The doctrines which I have preached I believe to be consistent with that word; and I am persuaded that all real comfort and support must be derived therefrom, under the sweet and blessed influence of the Holy Ghost; nor can I conscientiously charge myself either with advancing anything, or keeping back anything, in order to please or gratify man; but my distress has arisen, and does still arise, from an uncertainty and fear of my personal interest in that well-ordered covenant of which the Scriptures speak; in that everlasting and unchanging love which is there revealed in the great and precious promises which they contain in the eternal weight of glory to which they refer. O, that my soul had precious faith, to realize her interest in these things! it would be more precious to me than thousands of gold and silver. "Yet save a trembling sinner, Lord, Whose hope, still hovering round thy word, Would light on some sweet promise there, Some sure support against despair." I once more repeat it, that should I die in CHARLOTTE GILMORE. my present state, and under my present feel- Had it been my highly-favoured lot to have been blessed in my long affliction with the light of the divine countenance, or should it yet please God in any measure to shine upon me, and enable me to say, All is well, I should then have requested to have a funeral sermon preached from Ephesians ii., and latter part of 5th verse-"By grace are ye saved." This would not lead to anything like eulogium upon me; but to have considered, 1st, The deplorable and awful state in which the text supposes fallen man to be-viz.,-lost. 2ndly, To have shewn the nature and properties of that salvation to which God brings his people, both in this world and in that which is to come. 3rdly, To have pointed out the original source of this deliverance and salvation by grace. I have not said this by way of dilation; but merely to shew my view of the text, and my reason for selecting it. But I shall leave this, to say anything or nothing, as may be thought proper; lamenting over the defects and imperfections which have attended me in writing, and also lamenting over that impatience which I have felt and do feel under the afflicting hand of God; and that rebellion which I have manifested against his dealings with me; for God knows, and my soul knows, that in this fiery trial nothing has been seen in me but the filth and scum of corruption and sin. The Lord in rich mercy pardon and forgive, for Christ's sake. Amen. I must now conclude; 1st, By commending my dear affectionate wife, and my eight children, beloved, to the care of a faithful God. May he be the Husband of the widow, and the Father of the fatherless; may he provide for the supply of all their wants. Oh, that he may be their present Friend and their everlasting Portion. 2ndly, By desiring (O! that I could fully do it in faith!) to commit both soul and body into the hands of Him who is able to save, even to the uttermost, all that come to God by him. Lord, help me to come, and without reserve, to commit myself to thee. O, give me faith to trust thee in thy Word. Help me-O, help me-yet to speak something that shall be for thy glory, and the display of thy faithfulness, and for the comfort of those that are with me; and in my expiring moments help me to say, "Lord Jesus, receive my spirit;" and into thine hands enable me to commit it to thee, and give me to know thou hast redeemed me, O Lord God of truth. Amen, and amen. Now, Lord, "A guilty, weak and helpless worm, Be thou my Strength and Righteousness, February 26, 1827. A SHORT STATEMENT OF THE 80 HAPPY END of CHARLOTTE GILLMORE, BY HER FRIEND, E. SMITH. DEAR SIR.-The last week in December I received intelligence of the severe illness of a dear Christian friend in London, who much desired to see me. I was ill in bed, where I had been for eleven days, and not able to leave it. I prayed the Lord to strengthen his poor worm, and if agreeable to his will, to enable me to undertake the journey, and grant the desire of her heart. The dear Lord heard and answered my prayer, and on Friday, the 30th, in much weakness, I started by the early train-the weather exceedingly cold-the snow lay deep-the journey tedious; yet unequal as all said I was for it, I felt no inconvenience, but the rather better for it-notwithstanding I had some distance to walk in the wet and snow. I found my friend in the Victoria ward of St. Mary's Hospital, Paddington, with twentytwo other suffering and dying patients. It was indeed a scene; the groans and cries of the poor creatures would appal the hardest heart! On reaching the pallett of my poor friend, she took my hand, and with a countenance and voice, expressive only of agony, she said, “I have no hope, for I am lost! I am black as hell! Hell is my portion-I cannot deceive you; I must tell you I am lost!" I spoke of Him who came to save the lost; that Jesus was the sinner's hope-he changeth not; and though we believe not, he abideth faithful. He was ever the same-the Hope of Israel-" the bright and morning Star." "Oh, (she said,) brighten my hopes." I replied, "Your hope is bright as from eternity; 'tis but the cloud; Jesus is the same, his blood the same, his love the same as when he bled on Calvary-oh, de not doubt." "Oh, (she said,) I do not doubt his power, his love to his own. Oh, no, I believe it all-but it is not for me; I am dying and going to hell. It is one thing to believe, and another thing to have the sealing of the Spirit, whereby can call Jesus, Lord, and God, Father." All that I could read or say was of no use. "Oh, (she said,) that enemy of souls! Oh God, suffer him not to tempt me so! Lord, thou knowest I would be thinethine only! But oh, this tempter, so powerful! it is as if he were actually speaking to me! Oh what shall I do? O pray the dear Lord to remove the temptation. Oh (she exclaimed) I cannot pray-I dare not-God will not be mocked; and something says, I am only an hypocrite, and I shall be damned!" The sufferings of her body, from cancer in the throat, were in measure as agonizing as the sorrows of her soul. I stood as one dumb; for I felt that the blood of Christ alone could soothe her troubled spirit.-"save from hell, and fit for heaven." To him I could commit her, to do according to his good pleasure This dreadful state of mind continued until Sunday evening, when she prayed most earnestly the Lord to take the tempter from |