persons during his short stay among us. The baptismal service was performed on the last sabbath he ever entered the pulpit. He was anxious to receive the dear friends into the church the following sabbath, but this gratification was denied him; this service was performed by other hands five months subsequently, when Mr. Winter of Bristol preached his funeral sermon. You will not be surprised that his loss is deeply felt, as we had fondly hoped he was raised up for much usefulness in this town and neighbourhood. Many prayers were offered for his restoration, and we trusted he would have been permitted to have returned and resumed his labours; but infinite wisdom determined otherwise. We hope the trial will be sanctified to us as a church, and that the solemn providence may eventually produce the peaceable fruits of righteousness." On the first Monday in October Mr. Holman came to Bideford in the hope his native air, and a short cessation from pulpit duties and the preparative studies, would contribute to his restoration. The issue, however, has proved that his work on earth was finished. He came home to die. It was too evident from his pale countenance, his altered appearance, and his extreme weakness, that disease, wasting disease, had taken firm hold of his constitution, and the progress of days and weeks told too plainly it was working its way to a fatal termination. Once he said to a ministering brother, "It is a complete knock-down stroke; but He who has brought me down can raise me up." Generally the disease to himself was insidious in its operations, so as almost to be unfelt; nor was it attended with many of those sad symptoms, the usual associates of consumption. The absence of these symptoms sustained his own hopes, as well as the hopes of his relatives. There were the changes of better and worse, and worse and better, which, while they awakened fear, did not altogether forbid hope in God that he would spare him for further usefulness in his church. During the whole of his illness he was scarcely confined to his bed a single day; and it is pleasing to remember and mention that he was not called to endure much pain, either by day or night. In this his heavenly Father dealt very mercifully. To a mind like his, strong and active, and buoyant with the hope of many years' service in the cause of Christ, the confinement of five months was no small privation, no light affliction; but he uttered no repining word, felt no suspicious thought as to the equity of the divine government. To the writer he often said, "It is all right;—I know it is all right. I envy you. I envy other ministers who are able to work, while I am kept from my work. It is a severe trial, and painful: but it is all right." Under this description of pious feelings his sabbaths were often more than usually gloomy. "I am unable to go to the house of God; unable to preach. I long again to preach; again to be in my work; again to be with my Christian friends." When he imagined that in a few weeks he should be restored to his own pulpit and to his work, his countenance brightened, his spirits were invigorated, and his conversation became cheerful and animated. "I shall preach with greater fervour, with greater fidelity, and with greater pleasure than ever." His own hopes of restoration went greatly beyond those of his friends; indeed, as he indulged hope their fears were awakened. On one occasion an opportunity was taken to draw his attention to the uncertainty of recovery, and to ascertain the state of his mind. He was distinctly asked, "Suppose you should not recover,-suppose the end of this affliction should be death,--are you afraid to die?" He distinctly replied, "No, I am not; my hope is fixed on Christ; there I am safe. I have no fear about death. I wish to live to preach Christ, and be instrumental in converting sinners; but if not, it is all right. I not afraid to die." To a young person who called to see him he said, "I am better. I hope in the month of May I shall be able to return to my people at Taunton, and again preach Christ to them." The friend, who saw the progress of disease upon his constitution, replied, "I think you will sing the praises of Christ in heaven before that time." He looked with cheerfulness, and said, if that was the Lord's will he was willing to go; but he wished to live to bring sinners to Christ, that was his only wish. He went on to say how greatly he was indebted to the Lord, and how much he had manifested himself in this affliction; that he had been very near to heaven at different times, had not the least fear of death, and was willing immediately to die, if the Lord called him. In parting, the friend said to him, "If we meet not again on earth, I hope we shall in heaven." He answered, Keep close to Christ, and we shall meet there no more to part." On the sabbath preceding his decease some symptoms of hemoptæ appeared, and greatly alarmed his relatives. After some little time the symptoms disappeared, and the next day he was well as usual, and continued better till within a few minutes of his removal, which took place on Thursday the 18th. On that evening he sat up till 10 or 11 o'clock. His sister read the sixty-sixth chapter of Isaiah, and he made a few expository remarks, after which he went to bed, saying he thought he should have a good night, for he felt stronger and better. But "at midnight the cry was made, Behold, the Bridegroom cometh, go ye out to meet him." In less than an hour after he was in bed his parents heard him knocking for his sister; they hurried into his room, and found him struggling in the arms of death. It was evident a blood-vessel was ruptured. He begged to be raised up, and to be supported by pillows. Panting for breath and nearly suffocated, he yet saw his mother weeping, and had only power to say, "Don't, my dear mother, weep for me," and lifting up his dying hands, added, “I am going to heaven." He spoke no more; he scarcely sighed again. At once the redeemed spirit took its joyful flight from the body to be for ever with the Lord. Thus, while he thought himself returning to health, and anticipated with no small pleasure the period when, in his own pulpit and among his beloved congregation, he should again tell of the love and salvation of Christ, his spirit was translated to the skies, and he exchanged the weapons of the earthly warfare for the palm of eternal victory. On Friday the 26th of February, the funeral took place, and the body of our departed brother was deposited in the cemetery at Bideford. Large numbers assembled around the grave of the young prophet. The sorrowful countenance and the weeping eye gave proof how much he was esteemed. Six of the members of the church at Taunton came for the express purpose of bearing the body of their lamented pastor to its last resting place; and as the representatives of the church, their grief and tears told how much he was beloved, and how great the loss sustained. The writer delivered a suitable address on the occasion, and on the following sabbath evening preached a funeral sermon to a large congregation from Ephesians iii. 15, "Of whom the whole family in heaven and earth is named." Mysterious are the ways of God. What he does as to the reason we know not now; we shall know hereafter. Our brother, almost as he entered upon his work, the battles of the Lord, then laid it aside to receive the crown of life. His Divine Master appreciated the motive,-saw that it was well,—it was in his heart to be employed in building his house, but thought it best to take him to the house not made with hands, eternal in the heavens. His piety, and talent, and attainments, and labours were of great promise to the church, and particularly to the church at Taunton; but He who is wisdom itself has placed him in an early grave to teach us his sovereignty, and that it is his prerogative to do as he pleases; also to teach us to place the greater dependence upon himself; nor less to teach us that those whom he has most fitted for labour may be first taken from the field, that those who apparently can least be spared are soonest removed. In this way, and by this method, the conviction is deeper and deeper inwrought, that the cause of truth is the cause of Christ, and he will take care of it. "Because I live ye shall live also." The eternity of Christ confers an immortality on his cause. Members of churches the most holy and devoted die. Pastors the most qualified to perform the work of the Lord die. Missionaries in their full sphere of labour, and in the midst of their usefulness, die. But the cause can never die; there has and shall be a succession of members, of pastors, and missionaries, to fill up the vacancies, to be baptized for the dead. Christ ever lives, the same yesterday and for ever. finished it; put on the harness to fight | lamented, as if character had failed or usefulness blighted; but he has fallen just as piety was maturing and exhibiting its holy fruit; just as he was girding himself with the armour of truth to go into the field of battle; just as he entered upon active duty, resolved that all he had and was should be devoted to Christ and to his cause; just when opening prospects of usefulness presented themselves to his prayers, his hopes, and his exertions; just when his heart was rising into the spirit of his great work, and that work his increasing delight, he sickened and fell; his Master called him home. The church wept, and prayed, and wished, and hoped, and said, Spare him a little longer; let our eyes again see our teacher among us; let us again hear the voice of our pastor explaining the doctrine of the cross. He who holds the keys in his hand replied, He is my servant; his work is done, his course is finished; his motives are approved. It was in his heart to serve me; from me he shall receive his reward. "Well done, good and faithful servant. What I do you know not now; you shall know hereafter." Standing at the grave of our young ministering brother, let us hear the voice calling upon us to work while it is day, for the night cometh when no man can work. What our hands find to do, let us resolve to do it with all our might; then, whether in the vigour of youth our strength is weakened by the way and the Saviour says, Come up hither, or after a series of years of labours in his service we drop into the tomb and are gathered with the fathers, the question of paramount importance is fidelity, fidelity in the closet, fidelity in the pulpit, fidelity in the motive, fidelity in the end; not for the success, but for the fidelity of our ministrations shall we give account at the judgment seat of Christ. Our brother has fallen into the grave, not as the veteran worn out with the toil of fifty or sixty years, this would have been his delight; fallen, not laden with the infirmities of age, nor sighing for release because the grasshopper was a burden; fallen, not with his spirits broken by disappointed hopes, or his heart wounded by forsaking friends; fallen, not unmissed, unpitied, and un Bideford, April 1, 1847. 66 THE INHERITANCE OF THE POOR. BY THE REV. J. J. DAVIES. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." THE poor in spirit are pronounced happy; not only is there an inconceivably glorious inheritance promised to them hereafter, but they are pronounced happy even now: "Blessed," or happy, are the poor in spirit." Deep and distressing as is the consciousness of guilt and unworthiness, afflictive as is the sense of inward poverty, of spiritual destitution, which the humble Christian frequently feels, his state of mind is not only more just, it is also more happy, than that of him who is elated with pride, self-righteousness, and self-sufficiency. As the Christian contemplates the infinite perfections of the divine nature, he is struck with his own insignificance and unworthiness; beholding the splendour of the divine purity, he sees more clearly the depth of his own depravity and defilement; the more truly he rises to the conception of the infinite fulness and sufficiency of God, the more sensible he is of his own emptiness and nothingness: he is prostrate in the dust of self-abasement; he feels that he is nothing less than nothing. But strange as it may appear, according to the depth of his prostration is the purity and the intensity of his enjoyment. As his conceptions of the divine character are enlarged, the sense of his unworthiness, the depth of his self-abasement, is increased; but, at the same time, his joys, in the same proportion, become more pure and more intense. "The more thy glories strike mine eyes, The humbler I shall lie; But as I sink my joys shall rise Immeasurably high." And this not all. The deeper his consciousness of destitution, the more earnestly does the Christian repair to Him in whom are “hid all the treasures of wisdom and of knowledge." The more sensible he is of his weakness, the more closely does he cleave to Him in whom all his strength lies. The more urgent his sense of poverty, the more highly does he prize the unsearchable riches of Christ. The more deeply he feels his guilt, the more anxious is he to be found in Christ, "not having his own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." The more sensible he is of his defilement, the more constantly does he betake himself to "the fountain opened for sin and for uncleanness," and the more does he rejoice in the assurance that "the blood of Jesus Christ his Son cleanseth us from all sin." Thus he finds that when he is weak then is he strong, "strong in the grace which is in Christ Jesus." The very sense of his poverty drives him to the true riches. "What was his gain, therefore, he counts his loss for Christ; yea, he counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord." Flying to him for refuge, he finds strong consolation. Believing in him, he is "filled with joy and peace;" "with joy unspeakable, and full of glory." But those who are not conscious of their spiritual poverty will never seek the true riches. Those who, however destitute may be their condition, yet know not that they are poor, and miserable, and wretched, and blind, and naked, will never buy of Christ gold tried in the fire that they may be rich, and white raiment that they may be clothed. "The whole need not a physician, but they that are sick;" and none will seek the aid of the spiritual Physician but those who are aware of their moral malady, and apprehensive of their imminent danger. "Blessed," therefore, "are the poor in spirit;" compared with that of the self-complacent and self-sufficient, their state of mind is in itself a happy, a very happy one; and it induces them to betake themselves to that infinite fulness whence all their wants may be supplied and their best desires realized. In the history of men who rise to eminence in the world there is generally a moment of vital interest;—it is that when they become conscious of their inward strength, and learn to rely on themselves. In the history of the Christian, too, there is a moment of vital importance; but it is that in which he becomes truly conscious of his inward weakness, of his utter spiritual destitution; when he goes out of himself and looks for his salvation in Christ alone. Hence poverty of spirit is placed by our Lord at the head of the beatitudes; it is the commencement of the Christian life. Humility is the foundation of the Christian's character, nor less of his consolation; and the superstructure will be strong and durable as the foundation is broad and deep. But, further, while the poor in spirit are pronounced happy now, there is an unspeakably great and precious promise also given to them: "Theirs is the kingdom of heaven." This is a phrase of frequent occurrence in the New Testament. It is occasionally somewhat varied. Thus we frequently read of the kingdom of heaven; at other times of the kingdom of God; and sometimes of the kingdom of Christ. The meaning of this phrase is not precisely the same in every passage, though one grand idea prevails throughout all its various significations. By "the kingdom of heaven," in the passage before us, we understand the dispensation or reign of grace and truth, which Jesus Christ came into the world, not only to proclaim, but also to introduce and to establish; and the meaning of the promise is, that the gospel dispensation, with its grace and peace, with its righteousness and truth, with all its present privileges and with all its future glories, YOL. X.-FOURTH SERIES. | is the portion of the poor in spirit. For them it has been prepared, to them it is freely given, by them alone can it be received and enjoyed. Poverty of spirit is the indispensable condition of the possession of the kingdom of heaven. This dispensation is with propriety called a kingdom. It has all the essential elements of a kingdom. It is a community; it has its ruler; its laws; its immunities and privileges. Every one who is born into this kingdom becomes from that moment a member of a large and happy community. He is no longer an isolated being, but a member of the living body of which Christ is the head. The members of this community, though now in a great measure unknown to and separated from each other, are nevertheless really one; and ultimately their union will be as complete as it is indissoluble. This kingdom is essentially spiritual in its character. It is the reign of God in the soul of man; it is the re-establishment of the divine authority over the human heart and conscience. Its sovereign is Jesus, and his empire is an empire over mind. Its subjects are spiritual persons, who are born again of the Spirit of God. Its laws are spiritual, extending, not simply to the external conduct, but to the control of the affections and the regulation of the will. Its arms are spiritual; the weapons by which it is maintained and extended are not carnal. The "complete armour" of the soldiers of Christ is the "armour of righteousness,” "the armour of light." The shield which they use is the shield of faith; their helmet is the hope of salvation; the sword which they wield is the sword of the Spirit, which is the word of God; the arrows with which they fill their quiver are the arrows of conviction; the force which they employ is the force of truth; the only power which they recognize is the power of persuasion. None of the weapons of 2 Y |