word of God. We did so, and also availed ourselves of the counsel and advice of our esteemed pastor. Our meetings having become known, we were desired occasionally to go into the neighbouring villages and hold prayer meetings. At length, at the request of the church, we went out as occasional preachers." By the advice of friends, Mr. C. applied for admission into the college at Loughborough. His application was successful, and for three years he enjoyed "the kind and ceaseless attention of the Rev. Thomas Stevenson and family," toward whom he cherished the liveliest gratitude. His pastor, Mr. Pike, felt a deep interest in his welfare, and wrote him a long and excellent letter, from which I make the following extracts, as they are of permanent value to ministers of the gospel :

"Let the prevalence and growth of personal piety in your heart and life be your first and daily concern. Nothing will qualify you to discharge aright the duties of the Christian ministry but deep piety. A minister whose piety is very low is sure to be a curse instead of a blessing to any people with whom he may be fixed, and will have an appalling account hereafter. I advise you to acquire all the useful learning you can, but cultivate, as the first thing, personal religion.

Let no studies lead you to neglect your Bible. To become well acquainted with that holy book, and to be qualified to unfold its sacred truths, should be your constant endeavour and ruling desire. Study that book often on your knees, and pray that you may understand it.

Be industrious. Rise early. Pay attention to order. . Labour to do good. Watch against vanity and selfishness."

Mr. Cotton profited by this wholesome counsel. At the termination of his college course, Mr. C. went to supply the church at Isleham, and

was ordained as pastor on Sept. 14, 1836. He laboured there with much zeal, acceptance, and usefulness for seven years, and is remembered still by many of the members of that church with affection and thankfulness. He resigned on account of ill health. After a few months' residence in Boston, Mr. C. was invited by the church at Barton to become co-pastor with the late Rev. J. Derry, with whom he laboured with the utmost cordiality, as a son with a father, until the death of that estimable minister. Mr. Derry was succeeded by the Rev. E. Bott. After thirteen years' earnest toil Mr. Cotton resigned his charge at Barton, and received many pleasing expressions of the gratitude and esteem cherished toward him by a large circle of attached friends. Shortly afterward, Mr. C. removed to Holbeach, and took the pastorate of the church there, which is nominally a branch of the church at Fleet, where the Rev. F. Chamberlain has laboured for many years. Through Mr. Cotton's persevering effort, a debt was paid off, a gallery erected, and the chapel otherwise improved; but the congregations unhappily continued small. His gentleness of spirit, his various and persistent endeavours to promote the welfare of the young, and his extensive visitation of the sick and the dying, gained for him the esteem of many outside his own immediate circle. Again his health failed, and it was thought best for him to relinquish active duties. After some months' rest and relaxation, Mr. C. strongly desired to resume his loved employment, although many feared he would be unequal to its performance. He accepted an invitation to become pastor at Woodhouse Eaves; but even the bracing air of that lovely neighbourhood failed to recruit his energies. With some difficulty he remained at his work for about eighteen months, but was then so enfeebled that he retired

from all public labour at the close of March, 1868. He indulged the hope that rest might again, in some measure, restore his health, as he had formed many plans for future usefulness, and intensely desired to do more in the service of that Saviour whom he loved so much. But his work was done. He gradually became weaker, until at length he was confined to his bed, where he lingered for about seventeen weeks. When first convinced that he should not recover, he was "startled," and felt the solemnity of his position. The review of the past humbled him, and the near prospect of eternity awakened serious thought. He was led afresh to Jesus, and found peace and succour in Him. His distressing weakness rendered conversation almost impossible; but what he said to the writer and other friends who visited him, shewed that the hopes he had set before others sustained his own spirit. He was not rapturous, but peaceful. He was sometimes tempted to despond, but was mercifully enabled to rise above these temptations. Many hymns Many hymns with which he had long been familiar cheered him in his suffering, and the word of God was particularly precious to him. He would say to Mrs. Cotton, "Can you read to me? I am hungering for the word of God." Gradually and peacefully he declined, until the morning of Nov. 19th, when he breathed his spirit into his Saviour's keeping. He was interred on the 24th, in the graveyard connected with the chapel at Woodhouse Eaves, when the Rev. I. Stubbins gave a touching and appropriate address. His funeral sermon was preached by the writer to a large congregation in the above chapel, on Nov. 29, 1868.

He

As a Christian our departed brother was singularly unblemished. exemplified in a high degree the meekness and gentleness of Christ in the various relationships which he

sustained. His bereaved friends and sorrowing widow, while deeply deploring their loss, remember with gratitude his unwearied kindness and patient endurance. Those of us who were favoured with his intimate friendship can testify to his worth, as he was so judicious in counsel, and so true and constant in sympathy and affection.

As a Minister he was intelligent and thoroughly evangelical, but his physical weakness rendered his preaching comparatively ineffective, and he often grieved that he could not throw more life and energy into the delivery of his sermons. Could he have done this, he would unquestionably have occupied a far higher position, and have been more useful. Experienced Christians have often told me with what pleasure and profit they listened to his discourses.

Mr. Cotton excelled in pastoral visitation, and gave much attention to it. He also took a deep interest in the young, and in all his spheres of ministerial labour devised plans and put forth efforts for their temporal and spiritual improvement. He formed writing and other classes, delivered addresses, and gave lectures, in one of which he said, in 1867-"Whilst on the one hand we are supremely anxious that you should do the best you can for the soul and eternity, the solicitude we feel for your well-doing in this life is such, that if you will determine to form a class of the kind mentioned, we shall be pleased to help you in every way we can."

The spirit which our brother cherished will be evident from the following extracts from his letters, kindly sent to me by the Rev. W. Hood:-"The work of the ministry never appeared so important and so difficult to me as it does now. I do most sincerely desire to be useful, but how much is necessary in order to this. What singlemindedness! what perseverance! what holiness!

66

I cannot possibly tell you what I feel in these matters, nor what experience I have of the evil of my own heart; but it has occurred to me that if we were to spend some time, once a week, in prayer for each other, it might be a blessing to ourselves and others." At the beginning of a year Mr. C. says " May Christ be magnified in our body, whether it be by life or by death. May we be prepared to do and to suffer all His will. May we be more prayerful, more self-denying, more earnest and active, and do more for the cause of Christ and for the souls of men than we have ever done, and do it from love. May our motives and aims be more simple and Godlike, and may many be converted by our means this year." "Earnest

piety and eminent usefulness are essentially connected. I feel very dissatisfied with myself. I am not half in earnest. What a difference between the way in which Christ lived and the way in which we live! May God in His mercy make us what we should be, and use us for His glory more and more!"

Such were the sentiments and desires of our departed brother; but now

"The pains of death are past;

Labour and sorrow cease;

And life's long warfare closed at last,
His soul is found in peace.
Servant of Christ, well done!
Praise be thy new employ!
And while eternal ages run,
Rest in thy Saviour's joy."

THOMAS BARRASS.
Peterborough, Jan. 7, 1869.

THE free agency of man means not that he has unlimited or irresponsible liberty to do as he likes. It respects his actions as being free or controlled. Freedom of choice in the actions of man is opposed to necessity from himself, from outward circumstances, or from God. It does not exclude dependence on God for every mental, as for every corporeal power. It does not deny that God can or does operate on the mind, or that the moral state of the mind exerts a frequent and potent influence on the decision of the will: but the free mind has power, through God's grace, to rise above bias to evil.

Belief in freedom of choice is encouraged by the nature of the mind itself. Its faculty of thinking, understanding, choosing, judging, indicates its freedom, its possession of a self-determining power.

This freedom is necessary to accountability. If we act from neces

sity how can we be blamed or praised, punished or rewarded?

This freedom is indicated by the common consciousness of right or wrong as attaching to our own actions and those of others.

Were necessity in opposition to freedom of action to be universally maintained, every vice would be admitted, or nothing be deemed a vice, and anarchy would speedily be universal.

That the mind possesses a selfdetermining power appears from its sometimes choosing that which is least supported, and at other times that which is most supported by facts and probabilities, of advantage or disadvantage. Freedom of action requires not that man be entirely capricious, that causes must be inoperative, but it requires that man have a self-determining power.

All governments and statutes, rewards and punishments, paternal

or national, human or divine, are founded on the supposition of man's freedom of action. This freedom includes not a denial of God's foreknowledge. While man knows some present and past things, the Divine Being has a perfect knowledge of these, and of all that is future. Even that which is dependent on man's free will, is foreseen by the Deity. Divine knowledge of the future is also as certainly a distinct thing from the necessitating of those actions, as man's knowledge of things present and past is distinct from the causing of these things. Man may foreknow some of the things which he determines, but God foreknows not only what he determines, but what is left to human choice. Nor does the freedom of the human will make the salvation of man to depend on himself irrespective of the grace of God. Man being disinclined to holiness, if left to himself, would continue to sin. Man, having committed sin, is incapable of atoning for his offence. He cannot make amends by exceeding the amount of his obligation. The desert and wages of sin are death. But God has entered into a gracious covenant with fallen man (John iii. 16). has provided a Saviour; He has revealed the way of pardon; He has given the most comprehensive invitations and assurances: He has made salvation attainable for ruined man through the riches of His grace. To divine influence, for God does not treat man as a machine, but as a rational being,-man may yield, or divine influence man may resist.

He

Hence we have such Scripture as the following:-"My Spirit shall not always strive with man," (Gen. vi. 3). "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them," &c., (Deut. v. 29). "O that they were wise, that they understood this, that they would consider their

66

latter end," (Deut. xxxii. 29). "Oh that my people had hearkened unto me, and Israel had walked in my ways," (Psalms lxxxi. 13). "They hated knowledge, and did not choose the fear of the Lord: they would none of my counsel: they despised all my reproof" (Prov. i. 29, 30). "I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate: but they hearkened not, nor incline their ear to turn from their wickedness," (Jer. xliv. 4, 5.). They sit before thee as my people, and they hear thy words, but they will not do them," (Ezek. xxxiii. 31.) "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not," (Matt. xxiii. 37.) "Ye will not come to me, that ye might have life," (John v. 40). "We are ambassadors for Christ, as though God did beseech (you) by us: we pray (you) in Christ's stead, be ye reconciled to God" (2 Cor. v. 20). "We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain,” (2 Cor. vi. i.)

Man's salvation is of God as to conception, arrangement, provision, and bestowment. It is of God, who first moves man towards it, divine grace inclining to repent, aiding to believe, and strengthening to overcome in every subsequent temptation and conflict. Hence and not only as approved of God-may Christians be said to be chosen of God. And they are all saved by grace through faith.

All divine precepts and threatnings suppose man's capability of choosing. Without this such Scriptures as the following become a mockery. "How long wilt thou refuse to humble thyself before me," (Ex. x. 3)? long refuse ye to keep my command

"How

ments and my laws," (Ex. xvi. 28)? "How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof: I also will," &c., (Prov. i. 22-26.) "Lest thou ... mourn at the last ... and say, How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me," (Prov. v. 9-13). "He that refuseth reproof erreth," (Prov. x. 17). "He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy," (Prov. xxix. 1). "When I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not," (Isaiah lxv. 12). "I also will choose their delusions, and will bring their fears upon them: because when I called none did answer; when I spake they did not hear: but they did evil before mine eyes, and chose that in which I delighted not" (Is. lxvi. 4). "And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house," &c., (Jer. vii. 13, 14). "They refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent," (Zech. vii. 11, 12). "He sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my

dinner my oxen and my fatlings are killed, and all things are ready. come unto the marriage. But they made light of it, and went their ways," (Matt. xxii. 4, 5). "See that ye refuse not Him that speaketh" (Heb. xii. 25). How could God complain that men did "not choose the fear of the Lord," (Prov. i. 29), if they had not the power of choosing? Moses chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season," (Heb. xi. 25).

The freedom of the will may not necessarily be connected with the universality of the atoning death of Jesus, but His death for all mankind is accordant with, and corroborative of, the freedom of man to choose or refuse. Hence "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life," (John iii. 16). The provision is unexceptional. The personal experience of the inestimable blessing provided, is dependent on believing in Christ. Hence, again, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned," (Mark xvi. 15, 16). Also, "The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again," (2 Cor. v. 14, 15). The apostle infers not the universality of Christ's atonement from the universality of the fall, but from the universality of the provision he deduces the universality of the need. Was an inspired apostle deceived and deceiving, inferring from a false premise? Or in his inference, that all were dead, a delusion? Again, "Who will have all men to be saved, and to come unto the