of a stated preacher. The qualities of his preaching have been delineated by one who was well acquainted with the subject of which he wrote. "Mr. Thorowgood's principal excellency as a preacher, seemed to appear in setting before his hearers deep, accurate, and comprehensive views of divine truth, the result of a vigorous mind, enlightened by divine grace, and richly cultivated by assiduous thought and reading: nor was he less remarkable for the perspicuity, order, and connection of his discourses. His expressions were proper, often elegant, rich and copious: his ideas not so crowded as to occasion obscurity, nor so expanded as to produce feebleness or dullness. As if the whole of his subject had been present to his view, every part seemed to be placed in its most proper situation, yet connected and subservient one to another, and the train of ideas under each part kept un.. broken, unentangled. He did not often admit any thing florid into his discourses; but occasionally employed apt allusions and illustrations: 'flowers in language,' he used to say, are like flowers in a field of wheat: they do more harm than good." For vehemence and energy he was not distinguished; his force depended more on gentle persuasion. There was a simplicity in his style and expression, which the plainest could understand, and which the learned might admire. An able critic himself, he did not approve of introducing any parade of criticism into the pulpit. In a letter to an intimate friend, written in the first year of his ministry, he mentions an instance of his indiscretion one time in preaching, which is here introduced as a caution to other young preachers: "I bit my lips," says he, "with vexation at my folly last Lord's day. I was

preaching upon a very alarming subject. The people were all silence and attention, when, in the midst of an important theme, I meanly stooped to divert them with a trifling criticism. O how did I blush for my folly."

The preaching talents of Mr. Thorowgood were, however, of a different order from those of his fellow-labourer, Mr. Davidson. Though the junior pastor was the more learned, and in a strictly intellectual view the abler man, he did not possess the vividness and force of address by which his venerable colleague was distinguished. This circumstance led to a division in the congregation-a division which took place soon after the settlement of Mr. Thorowgood as co-pastor, and which, like many other occurrences of a similar nature, has contributed to the promotion of the interests of religion, which it seemed adapted to impede.

Mr. Thorowgood did not confine his preaching services to his own congregation, combined with an occasional appearance in the pulpit of his brethren. The village of Stebbing, in which this account is written, was for some years indebted to him for his gratuitous labours. In this service Mr. T. has often walked 14 miles in the evening of the Lord's day, and when feeling the exhaustion which preaching to his numerous congregation must necessarily have occasioned. But while Mr. T. was ready to engage in these humble labours of love, his diffidence and his retired habits forbad, with very few exceptions, his engaging in services of a more public nature. In the discharge of the pastoral duties, which at this period of his life engaged him, Mr. T. was eminent for his attention to the young: there will probably long continue to be some who will recollect with pleasure his catechetical instructions.

Mr. Thorowgood's character for talents and learning produced an invitation for him to be the classical tutor at Homerton Academy, an employment for which he was completely endowed, but which he declined to accept.

In 1792, Mr. T. entered into the conjugal relation with Miss Reeve, of Bocking. Of the issue of this marriage, a son and two daughters survive, to exhibit and perpetuate the virtues of their departed parents.

For more than a year previous to his death, the health of Mr. Thorowgood was sensibly on the decline. With a view of attempting its restoration, he visited, but without effect, his native county. During the period of his absence, his flock were served by a gentleman whom they wished as an assistant to retain; but when the measure was proposed to Mr. T., he refused his concurrence, expressing his determination, that as he was still able to preach, and as he could do nothing else, he would continue in his work as long as he was capable of its discharge: a determination which, though founded on the purest motives, was to be regretted, as a cessation from his labours might be instrumental in prolonging his days.

A letter, which a few months before his death Mr. Thorowgood addressed to a relative, describes his situation, and his state of mind soon after this period." I have often wished to write to you, but my own illness has hitherto prevented me; and though I now begin to write, I foresee I shall not be able soon to finish my letter, nor to finish it without several interruptions. I am

as weak almost as can be: and can scarcely walk two or three hundred yards. It is with extreme difficulty I can get up stairs: cannot write without much labour and pain, and can scarcely read. Till now, though I could do nothing else, I could muster up spirits to surmount my weakness and preach; but now I cannot do even that, and I must, for a season at least, retire from public service. This is my greatest affliction: I regard illness but little, as it respects myself alone; but it is indeed painful to be prevented exercising the Gospel ministry. It hath pleased God to lay his hand both on you and me: and his hand we are called upon both to acknowledge and to bless. Affliction certainly comes from him; and he is honoured when the children of men submit to him. We have also cause to bless his chastening hand; not only because he certainly doth all things well, but also because we receive and enjoy so many mercies in our afflictions. There is in him strength for those that faint; there is grace to help in time of need; there is rest, and even joy, to be found in Christ Jesus, though we be in a state of tribulation. Thanks be to God, I enjoy serenity and peace; and I am persuaded that this peace is built on a good foundation. I have searched and examined, I have considered the sentiments and views of the Apostles, I have remarked the path that has been trod by the confessedly wisest of mankind from the beginning, I have inquired for the old paths which the Scriptures recommend, I have been anxious to avoid mistakes, and I hope I shall not be suffered to be mistaken."

And when, at length, his ability for preaching was no more, he still

continued to attend the meetings of the church whose public services he had so long conducted. He took his leave of his flock, and of the social worship of this state, under circumstances peculiarly affecting. When unable not merely to conduct, but even to attend the ordinary services of the Lord's-day, he went, at the close of the sermon, to the Meeting-house, and there, in a sitting posture, administered the Lord's Supper. Thus was he permitted to finish his ministry with that ordinance of our religion which furnishes the fairest and fullest anticipation of heaven which is afforded to our fallen world.

For a month before his decease he was confined to his chamber. The state of his mind in the prospect of eternity has been described by a friend, who had frequent opportunities of observation, as resembling the progress of one who was going a road with which he was perfectly acquainted. He had long and diligently inquired into the meaning of the sacred records, and into the state of his own heart, and now, through divine goodness, he experienced the happy consequences of his inquiries, in the holy calm which he possessed while receding from the world and advancing into eternity. To a friend, who wished to know the state of his mind, he said, "He had then no doubts or fears, although, in the course of his life, he believed he had suffer ed as much in that respect as most men;" adding, "that he apprehended the doubts and fears of Christians were chiefly owing to the want of searching themselves;" and, he might have added, the Christian system " more deeply." It was the distinguished happiness of Mr. Thorowgood to retain the faculties of reason and speech till the last. On the even

ing of the 11th of November, 1801, he was engaged in administering instruction and advice, and at eleven o'clock on the same night, he exchanged an intercourse with sinful men for an interview with the spirits of the just.

From the foregoing sketch it will be seen that it was the happiness of Mr. T. to maintain an unsullied, moral, christian, and pastoral reputation. To this, it may be added, that, greatly distinguished in early life as a dutiful and affectionate son, he was no less distinguished, in the maturity of his days, by an exemplary discharge of parental and conjugal duties.

As a Protestant Dissenter, he was firmly attached to the principles on which the Nonconformists grounded their separation from the Establishment, but he maintained those principles with the most perfect kindness towards persons who supported the opposite opinions, a kindness which those principles are adapted to produce, and which generally distinguishes men who know them, and who are indisposed to a sycophantic surrender of them to any controversial opponent.

An excessive reserve of temper, and an extreme retirement of conduct, a reserve which forbad an extensive communication of sentiment, even on religious topics, and a retirement which greatly limited his intercourse, even with the attendants on his ministry were the most serious charges that could be produced against Mr. Thorowgood:-but the imperfections of good men are often the extreme of their virtues, and the persons whose eyes magnify the former, have not the faculty to discover the latter. The reserve of Mr. Thorowgood was connected with an abhorrence of ostentation, and his retirement with a superiority to the world: while both led him to avoid the distinguished place amongst his connections, to which, by his knowledge and his talents, he was justly entitled.

Mr. Thorowgood published no writings to perpetuate his name, and to prolong his usefulness: a circumstance which was much regretted by those who were acquainted with his talents and learning. About two years before his death, some of his friends requested a volume of his sermons, a request which he seemed inclined to gratify; but increasing weakness deprived him of an ability to produce the work. After his decease, his friends were anxious to rescue from oblivion a series of discourses, which he had delivered on the Book of Genesis, which were highly prized by the most judicious part of his auditory, and in which his learning and discernment are said to have enabled him to develop the lives of the Patriarchs with almost the precision of a contemporary : but his MSS. were written in characters so illegible, that all the instruction they contained was irrecoverably lost.

A short time after his death, a small piece, which in early life he had written and entrusted to the care of a friend, was published, but without the consent of his relations, who considered it as doing no honour to his memory. The name of the excellent author, however, carried it through two or three editions. In common with many literary men who have no ambition to be poets, Mr. T. was accustomed sometimes to employ a leisure hour in poetic composition. He esteemed himself a mere maker of poetry, but others thought that "his poetical talents

were far above mediocrity, and that if he had cultivated them, they might have entitled him to a very honourable niche among our sacred poets."* Whilst many are attempting to reach a perpetuity of usefulness for which nature and cultivation have not fitted them, and while in the attempt they are wasting the faculties which otherwise might be profitably employed, we deeply regret when such men as Mr. Thorowgood have left no writings to instruct posterity: but it is a regret which should be diminished by the recollection that this is but the first stage of our being; that the cultivated, though to our apprehensions inadequately employed, talents of good men may fit them for greater services in a future state; and that in a better world no impediment, either from circumstance or from feeling, will exist to every individual's rising to the highest usefulness his powers can attain.

To complete the historical account of this Church it is only necessary to add, that the Rev. THOMAS CRAIG, its present esteemed Pastor, is a native of Edinburgh, and received his education for the Christian ministry at Homerton College. He was ordained at Bocking on the 12th of October, 1802, since which period his ministry has continued to enjoy peculiar tokens of the divine blessing, so that the Church at Bocking possesses at the present moment, after the lapse of a hundred and thirty years, a degree of spiritual prosperity and Christian usefulness superior to any former period of its interesting history.

* Evang. Mag. Vol. x. p. 83.

Shrewsbury.

DISCOURSE THE FIRST. October 15, 1699.

"So then, faith comes by hearing, and hearing by the word of God."--Rom. x. 17. THAT is, in short, faith comes by hearing the word of God. And the scope of the apostle, in the latter part of this chapter being to show, that there is no difference between Jew and Gentile, ver. 12; but that in point of acceptance with God they stand upon the same level, we must take faith, and the word of God, in the largest sense: for he speaks of such a word as even all have heard, ver. 18. Such a promise as is of universal extent, ver. 13, "whosoever shall call."

1. Faith may be taken for all religion-for what is religion, but a regard to God, as one whose word is to be credited, and whose wisdom, power, and goodness is to be trusted in, and depended upon. No branch of natural religion is more plain than believing God, and trusting in him. Calling upon God, is an essential part of religion, and made here the condition of the common salvation, ver. 13; cannot be without faith, ver. 14; "how shall they call." Faith speaks more than a bare assent; it is a believing in and with the heart, verses 9, 10, i. e.

I am, &c.

J. B. W.

being suitably affected with what we profess to believe the heart receiving the impressions of divine truths, and returning them in pious and devout affections, and actions agreeable.

2. The word of God may be taken for all revelation-all that which God speaks to the children of men. There is the Word, who is God, John i. 1: and he also is called, the Word of God, Rev. xiv. 12, because by him God has made the fullest and last revelation of himself, and of his mind. But the word of God is usually taken for the discovery which God has made of himself, and his will to the children of men. [Of the word of God spoken to the angels we know little, and dare not inquire, for we would

not care to be wise above what

is written. But we know, that to them who are called gods, the word of God comes: John x. 35, and we are sure that they hearken to the voice of his word, Psalm ciii. 20: and tremble at his word, Isa. vi. 4. But of God's word to man we now inquire.) You have heard that there is a God, and when we consider him as the author, and felicity of our being, we cannot but be concerned to know how to maintain an intercourse and correspondence with him. And this he has been pleased to settle by his word-and this is that by which faith comes; i. e. all religion takes rise from this as its 3 U