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both his father and mother, his brothers and sisters, attend the place which they had so much despised. Some of the family became members of the church; and a brother still survives, who, with two of his sons, are in fellowship with that ancient Christian society. The subject of this memoir expressed himself very strongly, not long before he died, with reference to the conversion of his relatives, and felt not the least doubt that he should meet many of them in glory.

The piety and zeal of John Honywill soon attracted the notice of the Christian friends at Ashburton; and by them, it is probable, he was induced, at the carly age of seventeen, to turn his attention to the ministry. He was recommended to the notice of the late Countess of Huntingdon, and soon became an inmate at Trevecca College. While pursuing his studies there, he was engaged, with his associates, in itinerating in various parts of Wales, and the adjacent counties in England. His labours were acceptable, and, it is hoped, useful. In his turn he preached in the open air, and in rooms, in various parts of Wilts and Somerset. At Frome he was requested to remain, and become a stated pastor; but the earnest solicitations of the friends at Melksham prevailed, and, though he had not completed his term at College, he resolved on remaining with the people. He signified his intention to his noble patroness, at which she was exceedingly angry, and ordered him to send back, forthwith, the pony on which he used tode, in his itinerancies, and the gown in which he used to preach on those occasions. The cause to which he attached himself was in its infancy; the friends used to assemble in a private house for worship. He was kindly entertained at the house of Mr. Wilshere, a respectable clothier in the town, some of whose descendants are still worshippers among the Independents at Melksham, and one of whose daughters Mr. Honywill subsequently married. The Divine blessing rested on his ministry; numbers were attracted to hear the word of life from his lips. The place soon became too strait, and the necessity of erecting a "house for God" became manifest. By his personal application, both in Wilts and various parts of the county, and especially in the Metropolis, he obtained sufficient means to purchase ground, and to build a chapel for the worship of God.

In this chapel, and among this same people, he laboured to his dying day. He was their first and only pastor, and they were his first and only charge.

He began his labours at Melksham, on February 14th, 1778, and closed them there on April 30th, 1826; he did not confine his efforts to the place of his residence; he preached in all the villages and towns around to which he could have access, and where the Gospel was not proclaimed. Laycock, Corsham, Corsham-side, Broughton, Bowerhill, severally engaged his attention; but at Laycock he established a little church, and regularly preached there on Sabbath afternoons, for many years. In the

earlier periods of his ministry, opposition, and even persecution, was no uncommon occurrence. These he braved for his Lord's sake, and experienced many signal interpositions of his providence. His labours were blessed, and many preceded him into eternity to testify of his fidelity, and to welcome his arrival; and many still survive, who first received the knowledge of salvation through his instrumentality. He preached, till recently, three times every Lord's-day, for nearly sixty years; and in addition, gave out all the hymns, and led the singing, of which he was passionately fond.

At the close of the Sabbath he was accustomed to repeat one of his sermons to his family at the evening worship, and to sing a hymn of praise, and not unfrequently an anthem.

The domestic history of Mr. Honywill was varied and trying. He was married to Miss Wilshere, in Oct., 1778, who, after giving birth to seven children, died many years since. He married a second time, in May, 1804, and has left an affectionate and devoted widow, now advanced in years, to lament his loss, and to subsist only on such means as a wise and gracious Providence may be pleased to send by the hands of Christian kindness and mercy. Mr. H. has also left behind two sons and four daughters. One of the daughters is very sickly, and all four in very dependent circumstances. The congregation being small when Mr. H. settled at Melksham, he was obliged to keep a school to meet the expenses of a growing family. After this he embarked in the clothing business, in 1789. For some years the business prospered, and his property increased to nearly £4000, the whole of which was, however, lost in 1819, by several commercial failures,

and other circumstances over which he had no control. In consequence of this loss he was unable to make any provision for his aged widow. To meet the difficulties into which she is plunged, in her eighty-second year, some of the congregation are endeavouring to raise a small annuity for her, that her declining years may be spent in temporal comfort, as well as in that lively faith and cheerful hope for which, by the grace of God, she is so much distinguished.*

Mr. Honywill's health began to decline some years since, in consequence of cold, taken by getting his feet wet in returning from one of his village preaching excursions. Rheumatism, gout, and spasms, were the constant companions of his latter years, but he bore all his afflictions with much composure, and in the exercise of faith. He was satisfied with the goodness and righteousness of God in all His dealings with him, and would frequently exclaim, "All is well." He was resigned to live or die; wishing life, indeed, only as a means of usefulness; and if this was at an end, he desired to depart and be with Christ, which was far better. On one occasion he said, "I do not wish the return of past years; I would not for the world have the snares and dangers of youth to pass through again. May my future days be devoted to God, and they cannot fly too swiftly." He was no stranger to the work of selfexamination. He compared his heart and practice with the Saviour's sermon on the Mount, and other portions of the Scriptures, and though he had much to regret, he could not but hope, that through the mercy of God in Christ Jesus, his state was right and safe. And a few hours before death, as one of his sons was intimating, that it was well to have "a good hope," he replied, “Ah, I have more than that, I have an assurance; I have examined myself, and re-examined, and I cannot doubt, for Jesus hath said, Him that cometh to me I will in nowise cast out."" His last moments were spent in evident prayer, though the words could scarcely be understood. While life, however, was quivering on his lips, and his soul was

Should any kind reader of this memoir feel disposed to comfort the widow's heart, and make it sing for joy, any remittance to the Rev. Alfred Jupp, of Melksham: the Rev. R. Elliott, Devizes; and the Rev. R. Ashton, Warminster; or Jabez Legg, Esq., Stratford Green, London; will be duly appropriated and gratefully acknowledged.

bursting her way through the earthly tenement, he was attempting to say, "Happy, happy, happy;" and, as the last effort at articulation was making, his spirit escaped. His body sank in death, on April 30th, 1836, in the 79th year of its existence, and was entombed in the chapel a few days afterwards. The funeral solemnities were attended by a considerable number of ministers, and a large assembly of people. The Rev. R. Elliott, of Devizes, delivered the address at the grave; and the Rev. J. Doney, of Trowbridge, and Rev. W. Gear, of Bradford, engaged in the devotional services. The funeral sermon was preached by Mr. Elliott on the following Sabbath. His death was also improved at the next meeting of the Wilts Association, which did not occur till Nov. 15th, by the Rev. R. Ashton, of Warminster.

Mr. Hony will was of middling stature, and was rather a portly figure. When seated in the pulpit, which in consequence of the gout he was recently obliged to be, his appearance was truly venerable and imposing. His preaching was characterised by great simplicity, precision, and affection. He was more of a Barnabas than a Boanerges; hence he conciliated the affection of his people, and the young were greatly attached to his ministry. He was a lover of sacred music, and sacred poesy. He frequently wrote hymns and verses, which if not distinguished by the highest order of poetic genius, had certainly the merit of simplicity and piety. He took a lively interest, though, from necessity, of late years, not an active part, in the great institutions of the age, for the illumination and conversion of mankind. desired to live only for God and his glory; and wished, so soon as his work was done, to enter into rest. This wish of his heart was gratified; for he preached twice on the Lord's-day of April 17th, and in thirteen days afterwards he was taken to his reward.

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He left his church in harmony and peace, as it had ever been during his ministrations; and they have now the prospect of great comfort and success in the labours of the Rev. Alfred John Jupp, who was publicly recognised as their pastor on the very day when the Association was held to improve the death of his predecessor.

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THE SABBATH OF HEAVEN.

THE ordinances of Christianity "serve unto the example and shadow of heavenly things." They furnish representations, faint and imperfect indeed, but, as far as they go, correct representations of the heavenly place, the heavenly state, and the heavenly duration. Accordingly, from this source, the inspired writers may be observed to borrow some of the finest forms and most beautiful colours they employ, when they would present us with a picture of heaven. Do they describe heaven as a place, the abode of God, and Christ, and angels, and saints? They draw their representation from a worshipping sanctuary. It is the house," "the tabernacle,'

the temple of God." Do they describe heaven as a state, particularly a state of fellowship and enjoyment? They draw their representation from the Lord'stable. It is the "marriage supper of the Lamb," the eating bread, and drinking new wine with Christ in his Father's kingdom." Do they, in short, describe heaven as a period of never-ending, blissful duration? They draw their representations from the Sabbath. It is

the rest," literally the sabbatism, or keeping of Sabbath, which remaineth for the people of God.

The analogy or resemblance between the Sabbath and heaven, has its origin in certain striking peculiarities in the nature and constitution of both. There is evidently much of heaven, we mean much that is essential and peculiar to heaven, in the Sabbath. The holy light of heaven shines on it; the calm and blissful spirit of heaven breathes through it; and the Divine exercises and enjoy ments of heaven fill and occupy it. What is the Sabbath, indeed, when kept as its Divine Author intended it should be kept, but "a little heaven below?" But there is also much of the Sabbath, that is, again, much that is essential and peculiar to the Sabbath, in heaven. The heavenly state is just a Sabbath state-a great Lord's-day above. Like the Sabbath, the heavenly state of duration shall succeed and terminate a period of labour; shall be ushered in by a glorious morning of holy light and joy ; and shall be consecrated to, and employed in sacred service. Turn aside, then, Christian, for a little, and contemplate in the Sabbath a type of that

heaven to which you are looking forward, only bearing in mind, as you go along, that you are contemplating merely the dark shadow, and not "the very image of the thing; the meagre outline, and not the full, bright, perfect resemblance. Though the heavenly state is like the Sabbath, it is in numberless most important respects gloriously and infinitely superior to it.

We would remark, then, in the first place, that the heavenly state, like the Sabbath, shall succeed and terminate a period of labour. The Sabbath is a day of rest, after six days of labour. It finds men exhausted with the toils of the week, and it brings with it to them repose and refreshment. This was its original design and character, as instituted by God, and this is what is still denoted and signified by its very name. Now such is heaven. It follows the toilsome days of human life, closes man's week of labour here below, and introduces him to rest. That life is a season of labour, we mean, of course, not the life of this or that particular individual, but of man in general, is matter, not merely of Scripture assertion, but of universal observation and experience. Look around you, look within you, and you will find that all persons and things are full of labour— labour necessary or unnecessary, useful useless, sinful or holy-and believers are not exceptions to the general rule. In one form or another, and in a greater or less degree, they share in the common work and toil of life. As men, they must labour for the means of temporal, bodily subsistence, and in struggling with the manifold ills of the present state. As sinners, they may be occasionally, alas! seen bearing the heavy burdens, and employed in the servile drudgery of Satan and the world. As saints, they must also, in the high vocation of Christian piety, labour-“ work while it is called to-day," and "do whatever their hands find to do with all their might." They, in fact, go "forth to their work and to their labour in the morning" of life, and never, till the night of death darkens over them, are they freed from the labour either of doing or suffering. Whatever occasional intermissions they may have, they never enjoy during life a cessation from labour.

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Even in their very enjoyments there is labour. "In the sweat of their brow they eat bread," both their natural and spiritual bread. Every thing, indeed, with which believers are connected in life, whether persons or things, duties or sins, comforts or trials, the privileges of religion, or the temptations of the world, all have inscribed upon them, "This is not your rest." But this period of labour is not for ever. The Sabbath of heaven shall succeed to the working days of earth, and painful toil be followed by sweet and everlasting repose. Those who are so happy as to enter into that rest shall cease from their own works, as God did from his." "Blessed are the dead that die in the Lord, for they rest from their labours, and their works do follow them." How delightful, in this point of view, is the heavenly state! Considered, simply, as succeeding a period of labour, how delightful will it be! How sweet is pleasure after pain; and how sweet rest after labour. It was the happiness of Lazarus that he received his evil things first, and his good things afterwards. And this happiness have all the saints. Especially, however, will the heavenly state be delightful, considered as terminating, for ever terminating, the period of labour. In this respect it will differ from all those temporary suspensions of labour, with which the people of God are sometimes indulged here below. The saints' best days upon earth are only preparation-days before the Sabbath; their seasons of exemption from toil and suffering are only rests "awhile" in the desert, as the Evangelist expresses it, to be interrupted by fresh trials. But the rest of heaven is the Sabbath itself-an everlasting rest in the Canaan above. Lift, then, up your heads, ye labouring, struggling saints. All your toils and trials will soon be over. The shadows of the evening are fast closing upon your week of labour, and the Sabbath is draw ing on.

Farther: the heavenly state, like the Sabbath, shall be ushered in by a glorious morning of holy light and joy. The business of the week is always terminated, in the first instance, by night, and sleep. Exhausted nature instinctively seeks, as after a period of unceasing labour it needs, repose. God, accordingly, before calling us to Sabbath duties in his sanctuary, calls us, by spreading over the face of the earth a dark mantle of night, to take rest upon our beds. But

this is only preparative and introductory to the Sabbath. By the holy light of the sacred morning, which dissipates and dispels the darkness of the night, we are summoned to shake off our midnight slumbers, and awake to the duties of religion, and the exercises of devotion. Now, there is here, too, an interesting analogy between the heavenly state, and the Sabbath. The resurrection morning, the most remarkable that is ever destined to dawn upon our earth, shall usher in the heavenly state, as the morning does the day. And what is the resurrection morning, but a glorious Sabbath morning-fresh, holy, blissfulthe beatific substance and reality of what the morning of the Sabbath is the beautiful type and image? Consider what precedes it-what accompanies it-what follows it; and the propriety of the description will immediately appear. Con-` sider what precedes it-night-sleep--the dark night of death, the long and deep sleep of the grave. This is what intervenes between the earthly state of labour, and the heavenly state of sabbatical rest. And as this is the natural consequence of the former, so it is a wise and beneficent preparation for the latter. In the grave saints shall sleep away, as on beds of rest, all the weariness, and weakness, and exhaustion of their past lives of labour, and be refreshed and reinvigorated for the glory which is to follow. What a pleasing view does this give of a saint's death. It is only the night and darkness which precede the dawning of his everlasting Sabbath. Nay, we may say, that in reference to his soul, it is the commencement of his everlasting Sabbath. The Jews have always been accustomed to begin their Sabbaths in the evening, and to count from evening to evening, thus giving to the very darkness and sleep which preceded a sacred and holy character. And this mode of reckoning we may legitimately adopt in calculating the period of the heavenly Sabbath. The night of death, Christians, is a part of your Sabbath; the rest you will enjoy in the grave, a part of your Sabbath rest. But consider, further, what accompanies the morning of the resurrection-a glorious awakening from sleep. As soon as it shall begin to dawn towards that great first day of the week, an angel shall descend, having the trump of God, and with its mighty blast shall awake the sleeping dead. Never was a Sabbath

morning ushered in by such a peal of spirit-stirring sounds as shall then be poured forth from the archangel's trumpet. At the voice, those that have slept in the grave for ages, as well as those who were interred only the yesterday before, shall hear and come forth. They shall shake off the slumbers of death, and arising from their earthly couches, fresh, and vigorous, and immortal, shall put on, as is suitable to the sacred occasion, the robes of salvation, and the garments of praise. There shall be no sleepers on that morning, none that shall outlie the summons to arise and go up to the house of the Lord. But consider, finally, what follows the resurrection morning. Will night, premature night, descend and quench at once the splendours of the rising morning? Or shall that morning, like the morning of existence, when we were first born, merrily introduce another day of labour and toil? No: the morning light of the resurrection shall shine more and more unto the perfect day. And to that day no evening will succeed. It will be an everlasting day. And that day, too, unlike the days which have preceded it, will be a day of holy rest and convocation, when all the multitude of the redeemed, having been acquitted, and openly acknowledged, shall ascend, one countless throng of adoring worshippers, to heaven, the temple of the skies, the sanctuary of the universe. There the Sabbath which had been commenced, shall be prolonged, uninterrupted by night, unmixed with labour, through everlasting ages. So shall we be ever blessed with the Lord.

But, in the last place, we would observe, that the heavenly state of duration, like the Sabbath, will be consecrated to, and emplyed in, sacred services. The Sabbath, while a day of rest, is not a day of rest merely. It is rest in union with exercise. The time which is taken from secular labour is sacred to, and to be employed in, the holy services of religion. In like manner, the heavenly state, while a state of rest, is not a state of idleness. While the blessed inhabitants "rest from their labours," they "rest not day nor night, saying, Holy, holy, holy is the Lord God of hosts." That is, the heavenly state combines Sabbath exercise with Sabbath repose. "It doth not yet appear," says the apostle, "what we shall be;" and we may say, it doth not yet appear what we shall do-how we shall be engaged and exercised, any more than

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how we shall exist, in heaven. as we know in general, with respect to the one, that we shall be holy and happy, so in the same manner we know, with respect to the other, that we shall be engaged in holy and blissful exercises, more particularly in the exercises of acquiring knowledge, of offering worship, and of holding communion. In the heavenly state we shall be engaged in the Sabbath exercise of acquiring knowledge. The saints, indeed, in heaven shall "see face to face," and know as they are known;" but this intimates, only, that their knowledge shall be perfect, not that it will be unlimited; it precludes the possibility of error merely, not of ignorance. It is the attribute of God alone to know all things-to possess a knowledge which is equally incapable of increase and diminution. The truth evidently is, that the saints even in heaven " shall go on to know the Lord;" shall be in a state of such constant progress in knowledge, that even when their capacities shall have become enlarged to angelical dimensions, and the means of information supplied shall be more than equal to their most enlarged capacities, they will be still inquiring in God's temple,"still desiring with the angels, those heavenly scholars, to look further and deeper "into the interminable mysteries of Providence and redemption." And most amply will their inquiries be satisfied, and their desires fulfilled in heaven: for there they need not either the moonlight or sunlight of earthly ordinances, because they possess infinitely better means of illumination. The unclouded glory of

God is their Bible, and the exalted Lamb their Minister. And oh how transporting will it be to gaze with open face, not on the glass of the word, but on the brilliant realities themselves - to hear with unclosed ears, not the voice of ministers, but of the Son of God himselfin fact, to stand as it were immersed in a full flood of Divine illumination, and to feel ourselves thoroughly transparent in it, open at every pore to the reception of the heavenly radiance!

"Then we shall see, and hear, and know
All we desir'd, or wish'd below;
And every power find sweet employ,
In that eternal world of joy."

Farther, in the heavenly state we shall be engaged in the Sabbath exercise of offering worship. The worship of the threeone God is the proper work of the Sab

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