villages, and West Haddon, here we can furnish Mr. Knight's Crick, Swinford, Cold Ashby, own account of the departure of and North and South Killworth his honoured brother. were favoured with those persevering and truly evangelical labours, the value of which can alone be duly estimated, when the secrets of all hearts shall be judged by the gospel which he so faithfully proclaimed amongst them. A mind like his could not be practically confined to the sphere of his pastoral labours. He was anxious to do good and to communicate, as divine providence enabled him. He was therefore one of the projectors and most zealous friends of the Provident Fund for the relief of Aged and Afflicted Ministers and their Families in the county of Northampton. This valuable society was formed in 1811, and he lived to see its steady progressive usefulness, distributing supplies which make the hearts of the aged pastor, the bereaved widow, and her orphan children to sing for joy. so near! He "My friend, Mr. Whitehead," he observes, << was remarkably temperate in his diet, regular in his habits, and attentive to exercise; he moved on in the noiseless tenor of his way, and seemed as though he might be spared for many years. But the sovereign Disposer of all events, who fixes the boundaries of human life, had otherwise determined. Long and repeated attacks of inflammatory rheumatism, which he bore with great patience and Christian fortitude, undermined a constitution naturally good. Considerable debility followed, of his life to be gradually declining. and he appeared for the last two years His friends, observing his general appearance, and the peculiar savour and fervency of his public services, but especially at the Lord's table, anticipated his removal at no distant period, but little thought it was preached to his own congregation at Creaton, for the last time, Lord's-day, August 4, 1816, from Cor. i. 6., which is so expressive of a Christian pastor's desire that his people may be found blameless in the day of our Lord Thus the subject of this memoir Jesus. The next Sabbath he preached enjoyed for many years ministerial at Kilsby, for the benefit of the Sabbathsuccess and faithful friendships; and animated manner, which was the schools at that place, in a very striking but the time was at hand when last act of public worship in which he death should break the latter, and was engaged. On the following day he sickness impede the former. We came to Yelvertoft, when, after spending a most pleasant evening with me and my family, taking his usual supper, and praying most affectionately, and particularly for every individual present, he retired to rest, a little before ten o'clock. In less than an hour he was seized with apoplexy, which immediately deprived him of consciousness, terminated in a few hours a highly useful and valuable life, and introduced him to that world, where the inhabitants death. From the very nature of his are not liable to pain, disease, and complaint, he was rendered incapable of saying any thing in his last moments; nor was it necessary, for his whole life was an explication of the great principles of the Gospel- Mark the perfect man, and behold the upright, for the end of that man is peace." have mentioned his beloved bre- * West Haddon and Crick have now separate churches formed. The former includes Pædo and Antipædo Baptists, and is consequently of the open communion plan. The latter is regularly constituted as an Independent church. " Thus Mr. Knight had the mournful satisfaction of witnessing and recording the death of one of his most affectionate and intimate friends, which naturally led the church at Creaton to request him to preach the funeral sermon for their departed minister. This bereaving providence, which deeply affected the mind of Mr. Knight, was succeeded in the next year by another, equally afflictive to his tender and susceptible feelings, in the death of his friend, the Rev. Joseph Gronow, of Weedon Beck, where he had been pastor of an Independent church for twenty-one years. He had been called to resign his beloved wife to the tomb, and was left with a family of five small children, who now claimed at his hands more than paternal care. Latent disease was superinduced, and instead of visiting Bath as he intended, with the hope of invigorating his powers, he sank into a mortal sickness, which in a few weeks closed his life, and his dear friend Knight, who had busied him. self to facilitate his removal, was called to address the bereaved and sorrowing flock on his decease, from Acts xx. 38. The orphan children were confided by their dying father, and only parent, to the care of four ministers, including Mr. Knight, who took an affectionate interest in their welfare, and visited London, where he was known and respected by many, to solicit, at the hands of the benevolent Christians of the metropolis, some provision for this destitute family, nor did he labour in vain, for he returned with a very respectable sum in aid of his orphan charge. The death of these beloved friends appears to have formed a crisis in the spiritual and physical history of Mr. Knight; the deep solicitude he always displayed for the conversion of men became more profound, and his devotional character evinced a growing anxiety to be prepared for the sudden ap proach of the king of terrors. His health, after this period, was often deranged, and though not deprived of the pleasure of occupying his pulpit on each returning Sabbath, he was advised to visit some watering-place to recruit his health, and the journey he took was found so beneficial that he was enabled, to the great comfort of his friends, to maintain a steady and useful course till the close of the summer of 1822. On the 8th of September, he preached at Rowell, for the Rev. W. Scott, in his usually animated and impressive manner. When on his journey home, he called on several friends, who, happy to observe him in apparently full health and spirits, congratulated themselves on the prospect of his protracted usefulness; but, alas! his end was nigh. On Thursday morning, September 12, he retired as usual to his study, when, after a short time, Mrs. Knight heard something fall heavily on the floor, but she, supposing he had dropped a folio, made no inquiry as to its cause. When the hour of dinner came, she summoned him as usual to his meal; but no answer was returned, and on entering the study, she found his lifeless body prostrate on the floor, his spirit having some hours before been emanci pated by a stroke of apoplexy, to be ushered, doubtless, into the joyful presence of his Lord. Thus died, without a struggle, this excellent minister, in the fifty-second year of his age, and the twentyeighth year of his labours at Yelvertoft. The intelligence of this sudden visitation quickly spread, and produced an effect which is not to be described; multitudes convened around his grave, at which the Rev. B. L. Edwards delivered the funeral address, and the Rev. Messrs. W. Scott and R. Hartley offered prayer. The Rev. D. Griffiths preached a sermon to improve the Mr. Knight did not marry till several years after his settlement at Yelvertoft, when he was united to Miss Owen, of Bradford, Warwickshire, by whom he had three children. Mrs. K., and a son, who bears his father's name, alone survive. He mournful event to the bereaved discovered great penetration, and congregation on the succeeding a deep knowledge of human naSabbath; several Ministers in the ture, which he always employed neighbourhood, and the preachers for the best of purposes. at the succeeding County Asso- never appeared to forget that he ciation, also paid just tributes of was a minister of Jesus Christ, respect to his memory. and an ensample of the flock, and therefore in his conversation, even with his private and personal friends, he introduced those spiritual topics which were calculated to improve the understanding and to affect the heart. In the pulpit and the parlour he appeared to watch for souls as one that must give an account; and never bartered for a moment the honour which cometh from God for that which proceeds from the flattering lips of undiscerning men. He preserved the true dignity of the minister, whilst he exhibited the humility of a Christian, the affability of a pastor, and the affection of a friend. It now only remains to describe some of the characteristics of this valuable minister. In his domestic and social relations, he was most affectionate, faithful, and exemplary, and his love of rural retirement, and a conscientious attachment to study, contributed in no small degree to keep him amidst the beloved circle which surrounded him. As a stated preacher of the word, he uniformly delivered such discourses as convinced his hearers that he did not offer to God that which cost him nothing. Their evangelical sentiments, methodical arrangement, and beautiful variety, delivered, as they were, with a powerful voice, often modulated by an affecting pathos, and even accompanied with tears, convinced all his hearers that attention became them, and their instruction and improvement were the happy results. His personal piety was eminently displayed in his public devotions, when his whole soul appeared absorbed in the exercise, and the deep humility, the hallowed familiarity, and heavenly affection he then discovered, evinced that he was indeed in communion with God, whilst the variety, copiousness, appropriateness, and solemnity of his petitions tended both to awe and to edify all pre sent. In his pastoral intercourse, he As a Dissenter, he was liberal and Catholic, and was highly gratified with the candour and affection which the great religious institutions of our day have diffused amongst the different denominations of evangelical Christians. Still he was the avowed enemy of that false candour which can sacrifice principle at the shrine of popular applause. He was a Congregational Dissenter of the old school, and persuaded that the cause of dissent is mainly the cause of God and truth, and that the honour and purity of primitive Christianity are intimately connected with its success; he studied its principles with diligence, and developed them on suitable occasions with a clearness and force worthy of the cause he advocated, and of the firm nonconformists with whom he was happily associated in the county of Northampton. Mr. Knight occasionally contributed to the religious periodical journals of the day, but was never induced to give the public any distinct production of his pen. He edited, in connexion with the Rev. Mr. Watson, a volume of sermons, from the MSS. of the late Rev. Thomas Strange, of Kilsby, which was prefaced with a biographical sketch of that eminent minister. The Rev. John Barber, of Wymondley College, has accepted the vacant charge, and we sincerely wish that a double portion of the spirit of his honoured predecessor may rest upon him. ORIGINAL ESSAYS, COMMUNICATIONS, &c. ON THE DISPOSITIONS OF MIND WITH WHICH "THE DEEP THINGS OF GOD" SHOULD BE REGARDED. REASON and analogy concur in leading us to expect that, in contemplating a revelation from heaven, there will be much in the doctrines which it teaches, in the purposes it unfolds, and in the events it records, which we cannot perfectly comprehend, or vindicate from all apparent difficulty. If, in viewing the works and operations of nature, our keenest powers of investigation are often batlled, we must expect that the character of nature's God will be beyond our comprehension; and if even for the purposes and actions of finite beings, like ourselves, we are, at times, unable satisfactorily to account, we must not wonder though mystery should often envelop the intentions of the eternal mind. The difficulties which we are thus prepared to expect, have been uniformly found by the diligent student of revelation. For though the unusual strength of some minds may have enabled their possessors to take more enlarged views of divine truths than others, yet there are none, it is apprehended, who are not prepared to own, that in the course of their investigation they have met with many things which they must, after the most careful inquiry, still designate "the deep things of God." It is not intended, in the present essay, to enumerate all that is included under this expression, or to attempt an illustration or vindication of the sentiments and facts which such an enumeration would comprehend; but from a conviction that there is often much that is faulty in the moral dispositions with which such subjects are regarded, to endeavour to ascertain some of those which should more especially influence our hearts, while considering these sublime subjects. To prepare the way for this, it is only necessary to observe, that by "the deep things of God," are here meant not only those secret purposes which God has thought fit not to reveal, but also those which, though partially discovered, are yet attended with difficulties we cannot entirely remove, mysteries which we cannot unravel. The mode of the divine subsistence as a triune God. may be mentioned as a doctrine which, though distinctly revealed in Scripture, is yet, in many points of view, attended by great obscurity. The introduction of moral evil, and the comparatively small proportion of mankind who have, in different ages, been made acquainted with the remedy provided for that evil, in the discoveries of the gospel, may be alluded to as facts which, though unquestionable, are yet attended by real as well as apparent difficulties. These allusions are sufficient to illustrate the ge or neral sense in which the expression, "the deep things of God," is here employed. In contemplating these subjects, it is of the highest importance that we cultivate deep and impressive views of the weakness, fallibility, and insufficiency of human reason to judge of spiritual truths, independent of divine illumination. An error here will prove of the most fatal consequences, as it will erroneously affect all our principles of investigation, and all the conclusions we may form. That the human mind, even with those powers which it possessed before the fall, should be able to comprehend all that relates to the nature, character, and procedures of God, it is unreasonable to suppose, unless it can be allowed that a finite creature may form clear and accurate ideas of a being in every respect infinite. How absurd then must it be to regard the understanding as sufficient for this, in the present lapsed condition of man. Sin has not merely marred the beauty of his frame, it has despoiled him of that strength of intellect, and that enlightened judgment which, but for its entrance, he might still have possessed; and it has exposed him to a dangerous liability to err, as well in the conduct he pursues, as in the opinions he entertains. This tendency should ever be remembered, during all our investigations, and should lead us to exercise a proportionate caution in all the conclusions we draw. To preserve them from its fatal influence, a promise of divine instruction was given by our Lord to his apostles. He assured them, that "when the Spirit of truth was come, he should teach them all things, and lead them into all truth;" a promise which, in proportion as we submit ourselves to divine instruction, and seek after in a becoming spirit, will still be ful filled to every conscientious inquirer, so far as in the present circumstances of the church is necessary. It is from a want of just views on these important subjects, that so many have erred in the consideration of divine truth; and either discrediting or forgetting the weakness and fallibility of the human judgment, have assigned an entirely wrong place to the exercise of reason. Instead of compelling it to bow, in every instance, to the paramount authority of revelation, they have invested it with a judicial power, and allowed it to condemn whatever, in that revelation, lay beyond its full comprehension. The legitimate exercise of reason, with regard to religion, cannot be better stated than in the words of the Rev. J. A. James, in his "Christian Father's Present to his Children." "Reason bears the same relation to religion, and performs the same office, as it does in the system of jurisprudence; it examines the evidence by which a law is proved to be an enactment of the legislature; interprets, according to the known use of terms and phrases, its right meaning, and then submits to its authority. Thus, in matters of religion, its province is to examine the evidences by which the Bible is proved to be a revelation from God; having done this, it is to ascertain, according to the fixed use of language, its true meaning, and then to submit to its authority, by believing whatever it reveals, and obeying whatever it enjoins. This is what we mean by prostrating our reason before the tribu nal of revelation, than which surely nothing can more accord with the design of the Bible, nor the ignorance of the human mind." Such are the views of the weak and fallible nature of human reason, and of its restricted exercise, with which we should ever come to a |