and occasioned to Mr. S. considera-portance of learning to a Christian ble loss; but though necessarily separated in business, they lived on terms of friendship till Mr. A's death. Soon after this, Mr. S. entered in a mercantile connexion with Messrs. Brocklehurst and Whittenbury, also of Manchester, which continued till 1793 or 4; after which he recommenced business alone, and, by the blessing of God, realized a very considerable property. Mr. Spear was also twice married, and has left a daughter by his first marriage, and several children by the second. But our principal concern (as we have already intimated) is with Mr. Spear's religious character and conduct. In the support of the cause of Christ, and the interests of philanthropy, he was generous to a degree that many would call profuse; and gave, not only his money, but his time and talents to such objects as were within his reach; but his interference was not assuming, nor his charity ostentatious; an example of which occurred at the first Missionary Collection at Moseley Street Chapel, when he put 3007. privately into the Missionary Box; but the amount of the sum betrayed him. He also contributed liberally to the support of village preaching in This native county, and of Sunday Schools. In 1803, he built a neat and commodious chapel in Cross Street, a village about 6 miles from • Manchester, which cost about 8007., the whole expense of which (except about 507.) was defrayed by Mr. Spear and a relation, who furnished 201. to every 501. of Mr. S. He also built a day-school adjoining, to the concerns of which he gave his personal attendance, whereby he discovered himself so much imposed upon, by parents who needed not such assistance, that he turned this benevolence into another channel. Deeply impressed with the im minister, he liberally assisted Rotherham Academy, then under the care of Dr. Ed. Williams, and made a journey to London, together with Messrs. Walker and Clapham, to engage the friends of religion in the metropolis on its behalf. He also formed one himself on the same principle, though on a smaller scale, at Manchester. In another excur*sion, however; which he made with several ministers through the Highlands of Scotland, for the promotion of religion, he contracted an asthmatic complaint, which compelled him to withdraw, first from all active concern in business, and then from his native town and from all secular concerns. In 1809, he wound up his affairs in trade, and retired to Mill Bank, about 12 miles from Manchester. Here Mr. S., still mindful of the spiritual interests of his neighbours, and especially the poor, fitted up a barn as a place of worship, and esta blished a Sunday School. His pastor (Mr. Bradley, of Manchester) was invited to open the new chapel; but the concourse of hearers was so great, that he had the pulpit (which was moveable) carried out of doors-officiated himself as clerk, and opened the service with giving out these striking words, "I'm not asham'd to own my Lord, Or to defend his cause," &c. In the close of the morning ser vice, he also affectionately addressed the people, assuring them that his object in coming to reside among them was to do them good both in soul and body. Many appeared to be effectually wrought upon by the services of that Sabbath day, and a church and congregation were soon after formed upon the spot. Soon after this event, Mr. Spear's garden and hot-houses were robbed of a considerable quantity of valuable fruit. This was on Saturday night; next morning he had a pla card stuck against the wall, stating, that if the depredator would come to him, he would not only for'give, but, if in distress, relieve his necessities: This so interested the feelings of his neighbours, as to raise his character for benevolence very high among them; and though it does not appear that the thief confessed, yet the indignation excited against the offence was so general, and so great, that he was robbed no more. Mr. Spear was, however, never settled after he left Manchester: a depression of spirits seems to have followed him in his removals, and he was harassed between an anxiety to fix on a station of the most promising usefulness, and a !conscientious dread of departing from the path of duty: at length, after much deliberation, counsel, and even hesitation, he fixed his final residence at Edinburgh, where he died. The following account of his last illness is quoted from the periodical work above mentioned : tain indication of his danger, immediately on their entering the room. All hope of life was now taken away. The dying saint was himself fully aware of it. Early on Tuesday morning, the last day he spent on earth, at the close of which he entered heaven, several of the members of his family being assembled round his bed, he broke silence by this short aspiration" Let the bright shining of thy countenance appear!" This he repeated several times; and when his daughter expressed her confidence, that his prayer would be answered, he added, with peculiar emphasis, "O, yes!" He was disposed to converse, but was restrained by the express and repeated request of the Physicians; on this account but few of the family were allowed to see him. It was evident that his thoughts were much engaged about eternal things; his prospects of future felicity were unclouded, and his mind was perfectly tranquil. He was not, however, without anxieties About the middle of August, for his family; but was quite alive he was attacked with fever, and to the deep affliction in which his confined for a week to his room. death would involve them. About --- He recovered, however, so 9 in the evening, a few friends as to be able to take exercise, and being assembled in the house, he went up [from Porto Bello, by the was asked if it would be agreeable sea-side, where he then resided, to him that they should join in about 3 miles] to Edinburgh, to prayer on his behalf: He instantly meet his eldest daughter, on her expressed his satisfaction, his counarrival from England. But the fe- tenance brightening into a smile ver soon returned, accompanied with that indicated the glory that filled inflammation. He remained in his soul. He retained his consciEdinburgh, and every exertion of ousness almost to the last moment: medical skill was made to afford and, at half past 12, on the morning him relief. On Monday, 30th of of the first of September [1819] his August, he was considered mate- happy spirit entered into the rest rially better, and great hopes were that remaineth to the people of God. entertained of his recovery: but A relative, who was present, writes, these appearances were only flatter-His departure, like his life, was ing and delusive; for, on the follow-marked, I may say, with an almost ing morning, a rapid change for the worse took place; so great, indeed, that it affected his countenance, and gave to his medical attendants a cer a enviable serenity: The taper of life gradually sunk lower and lower in the socket, till he departed, without a struggle, a groan, or the smallest apparent unwillingness.' -(p. 27.) The respectable work from which we have just quoted, devotes several pages to a sketch of Mr. Spear's character, by an inmate of his family; but we cannot follow any farther. We can only give the bare outline or rather skeleton of that sketch. "He was a man of genuine humility before God, (and) meekness before men.-His candour was great. His kindness was great to all with whom he had to do. His benevolence formed the element in which he lived.-His liberality was unbounded. - His His prudence was consummate. integrity was unimpeached and unimpeachable.-His enterprise and activity were conspicuous.-His regularity in all his conduct was striking. His devotion was eminent and constant. His friendship was steady and lasting.-His charity was great to all good men.-He was a man of peace. He was a man of trust, and never divulged a secret. His delicacy was partly the result of all his other qualities, and partly an original faculty given to him of God.-His life was chequered and varied.” - ERASMUS, On permitting the common people to read the Scriptures. The following Extract from the Commentary of Erasmus, on the first Psalm, written long before the existence of Bible Societies, shows what was the opinion of that great man, though himself a Catholic, on the subject: "But now there are some who think that all imaginable care should be taken lest the common people should at all read the Sacred Scriptures in the vulgar tongue; they cry out, the common people have no intelligence, they will fall into heresy; as if, indeed, the doctrine of Christ were of that kind that only a few Theologians could understand it. Nay, as no one was more plain and simple than Christ himself, so nothing is plainer than his doctrine. Let the orator read his word, he will find food for the soul. Let the most learned read it, he will find something to learn. In fine, the Scriptures are understood, not so much through genius as piety; the Spirit, and not Aristotle, teaches them; grace, not reasoning, unfolds them; inspiration, not syllogism, gives understanding of them. If the knowledge of the mystical sense of them is the gift of the Divine Spirit, which Paul calls the gift of prophecy, why should we shut out the whole Christian commonalty from participating this gift? Cannot the Spirit of Christ impart himself to whom he pleases? Into whom is he more wont to descend than into the humble and the meek? Not into him who is swollen and haughty with a false persuasion of his learning; not into him who confides in captious sophistical intricacies; not to him who is inflated with Aristotelian ratiocinations. Christ himself gives thanks to the Father, because he had hidden the mysteries of heavenly wisdom from the wise, and revealed them unto babes. That Divine Spirit has, believe me, objects of aversion as well as of delight; nor can I be induced to believe that he would honour any one with the communion of himself, who, relying on so many Aristotelian syllogisms, so many dogmas of Gentile philosophers; many, who, depending not on the knowledge of these things, but on a most false persuasion of his skill in them, shall attempt with irreverence and confidence to penetrate the recesses of sacred litera ture. But truly I fear that they who wish the people to be excluded from the word of God, are not im pelled so much by a sense of the danger to them, as by self-interest and self-love, namely, they wish that every thing may be sought from them as from oracles." » unsuspecting fly, the Apostle inti mates, that those whom Satan takes captive are caught in "the snare of the devil.” 2 Tim. ii. 26. No sooner is the insect entangled, than the spider rushes forward to dispatch his prey and was it not by filling the heart of Judas with his covetousness, that Satan beguiled him to betray the Saviour? Then his inward torment becoming insupportable, he went and hanged himself! "Thus he supports his cruel throne By mischief and deceit; And drags the sons of Adam down To darkness and the pit." The more we consider the dexterous proceedings of the spider, the more will the subtilty of Satan be illustrated. Both observe time and place. The spider works under the cover of darkness, and in the morning we are struck with surprise to see the numerous nets spread out ready for their prey. The season of our former ignorance is often the time in which devices, fraught with the most dreadful results, are prepared by Satan; and being then ignorant of his devices, no worder that we are taken captive by him at his will. But against believers also does this wicked one constantly plot; hence the exhortation, to Put on the whole armour of God, that ye may be able to stand in the evil day." Eph. vi. 13. Our danger lies in the web being wrought unseen; and when wrought it is of so fine a texture as scarcely to be discernable by those for whom it is prepared."Surely, in vain the het is spread in the sight of any bird." To see the danger, is half the remedy; but secrecy is the principle of all who frame wicked devices. "Come with us," they say to those who will join them, let us wait for blood, let us lurk privily for the innocent without cause.' The spider chooses the fittest place where to spread his net. Like to "Now he persuadeshow casy 'tis To walk the road to heav'n:' Anon, he swells our sins, and cries They cannot be forgiv'n.'" The extent of the spider's web takes in a large circumference: peculiar craft appears in this, as the probability of success is thereby proportionably increased. Thus Satan aims to occupy every step of ground we take, and lays his manifold temptations so artfully, that, like as in the strait between Sylla and Charybdis, we can only escape by keeping strictly in the narrow way that leads to heaven. Not only is the web so finely wrought as almost to prevent suspicion, but the spider generally keeps himself out of sight in the day time; yet, though not seen, be is always on the watch, keeping his legs just in contact with some extreme point of the web, that, by the tremulous motion caused by the touch of the fly, he might be instantly apprised; when, in an instant, like a lion from his thicket, he pounces on his prey. So Satan rests not, day nor night, except some one be taken in his snare. Even if the sons of God meet together, Satan comes among them. (Job. i. 6.) Yea, if Joshua stand before the angel of the Lord, Satan is seen standing at his right hand, to resist him.” (Zech. iii. 1.) 66 The apertures of the web are kept as open as may consist with the certainty of their not being large enough to let the fly pass through without being entangled. Satan guards against creating alarm by the boldness of his temptations; and therefore endeavours, by degrees, to draw sinners into his snares; but whosoever falls therein, it will be to his hurt. A wound and dishonour |