successively in Chester, North Shields, Sheffield, Bolton, Barnsley, Leeds, Stockport, Hanley, Lane-end, Halifax, Dudley, Ireland, Nottingham, Stockport, a second time, Bolton, a second time, Longton, Dawley-green, North Shields, Thorne, Stourbridge, Halifax, and Huddersfield. Throughout his long career he laboured generally with acceptance and usefulness. It was in 1826, at the pressing request of his brethren, he consented to undertake the onerous duties of superintendent of our Mission in Ireland; and on his return from that country, in the year 1829, he was stationed as one of the preachers in the Nottingham Circuit, and in 1830, he was the superintendent thereof.

In 1827, he published the first edition of a "Memorial of the Methodist New Connexion," which was well received, and had an extensive sale. On his return from Ireland, he published a second edition, with a brief account of the Mission to that country, and a very remarkable relation of some of the superstitions of Popery, especially St. Patrick's Purgatory at Loughderg and at Coronea, in Ireland, of which he had been an eye-witness.

When at Bolton, his wife was severed from him by the hand of death; and a year or two afterwards, when in the Longton Circuit, he married Mrs. Cope, who was, in every respect, a suitable helpmate for him, and survives, as his widow, to lament his loss.

Throughout life, he maintained a regular correspondence with his family and friends. In a letter from Halifax, to his brother Richard, in 1846, he says, "One generation passeth away, and another cometh. How necessary we should be ready for the change which will soon take place with ourselves! We have been young, but now we are old, and every day brings us nearer to the end of our journey; and as we shall so soon have done with this world, let us prepare for a better. We known not what a day may bring forth, but if we live to Christ, to die will be gain." One of the last letters he wrote to his brother, while in the ministry. was from Huddersfield, just before he left that Circuit, when the same anticipation of the coming event was foreshadowed. He says, “Every year, brother, brings us nearer to the end of our journey, and to make a good finish, we must make a suitable preparation for it; for in such an hour as we think not, the Son of Man cometh.'"

At the Leeds Conference, in 1850, being unable to preach, and hoping that if he had repose, his life might yet be spared some time, he was superannuated. The Resolution, as recorded in the Minutes, is in the following terms :

"That owing to declining health and infirmities, the Rev. William Salt, after being engaged in the labour of the ministry for 41 years, at his own request, and with the deep sympathy of Conference, be placed on the list of superannuated preachers.'

He paid a visit to his relatives at Sandiacre, and Longton, and Nottingham, shortly before Conference, but it was evident to all that he was fast going the way of all flesh. He attended, and spoke a few words from the platform, at our Missionary meeting at New Radford, in 1850.

After he had ceased from the work of the ministry, he went to reside with his daughter, Mrs. Woodward, at Stafford. The Rev. H. Watts, our minister stationed at Stafford, writes, "From his first coming to sojourn amongst us, we saw too plainly that it was but for a short time we were to gather wisdom from his honoured lips. He preached once

or twice, but with much effort, and apparent difficulty, owing to the muscles of the neck being relaxed. He met in the preacher's class, and it was always edifying to mark his meek demeanour; he would express his pious feelings in terms full of Christian simplicity and humility. His hope was cast within the vail, and his confidence in Christ was calm and unshaken. The neck being more relaxed his head hung down, as a shock of corn bent towards the earth, inviting the reaper and the sickle to fetch it home." On Monday, January 27th, he took tea at Mr. Watts's with the Rev. P. J. Wright, conversed in a strain of pious cheerfulness, and afterwards attended the Missionary meeting, briefly seconded one of the resolutions, and remained the whole of the service. On the Sabbath before his decease, he attended the worship of God in our chapel at Stafford.

On Tuesday, February the 18th, he consulted his medical adviser, who plainly saw that the silver cord would soon be loosed. Nevertheless the soul triumphed in prospect of the earthly tabernacle dissolving, for that very evening he held a long and somewhat animated discussion with a nephew on religious subjects; the good man seemed pluming his wings for his upward flight. His afflicted partner, the day before his death, wrote to her sister at Sandiacre, and, after noticing his feeble and dangerous state of health, remarks, "What a blessing to have the heart established in grace! My beloved husband has within himself a neverfailing source of consolation and comfort under his affliction, feeling assured when he is called to quit this earthly tabernacle, he has a title to that inheritance which Christ has purchased for all his faithful followers."

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On Thursday he was taken much worse, and on Friday the Rev. H. Watts was sent for. Mr. W. thus describes the closing scene. After we had prayed together, Mr. Salt said, "I should much have liked to hear your promised discourse next Sunday night on heaven, but perhaps I shall be better employed." To which Mr. W. answered, You then be amidst the realities of heaven." may Yes," he replied, "I am very ill." His son, Mr. Woodward, said to him, "I hope, father, you now find that gospel to be your support which you preached to others." "I do, I do," he emphatically answered. During the night, while lying on the sofa, he talked to his dear wife about his departure, and she said, "Then you are quite happy?" He replied, "Yes." She added, "The sting of death is gone, is it?" Yes," he said, "quite gone." These were the last words, the dying testimony of this minister of Christ; and without a struggle or a sigh he sweetly fell asleep in Jesus, on Saturday, the 22nd of February, aged 66 years.

Our deceased friend was distinguished more by sobriety of judgment than by splendid talents. There was nothing ambitious in his character, or impetuous in his career; but he laboured piously, affectionately, and usefully for a long series of years. In the houses of our friends he was at home, a counsellor and a comforter, following holiness and peace with all men; the friend of all, the enemy of none. He was eminently a peace-maker, and had the ornament of a meek and quiet spirit, which in the sight of God is of great price.

R. SUTTON.

DISCOURSES, ESSAYS, &c.

POPULAR SKETCHES OF CELEBRATED CHARACTERS.

No. III.-LUTHER.

(Concluded from page 122.)

The Saxon reformer knew nothing of timidity, at least of that timidity which is the result of cowardice. His soul seemed to be made for bold encounter. Great movements, the storms of revolution, and the threatenings of authority, never appeared to disturb his self-possession. He possessed a decision of character which never faltered, and a moral aim which knew no torpitude. On adopting a particular course, he did not inquire, Will this please the bishop? or will it suit his holiness? or will my friends approve of it? The question with Luther was, Is it the righteous course? Is it in accordance with the teachings of inspiration? Still his courage was not of that sort which made him reckless. He was not the man to run his head against a wall. His fortitude was an intelligent one. He was ever careful to have before him a definite object, and he always took a definite aim. When he had once determined, he was not for ever suspecting that he had adopted the wrong course. Before he started, he took care to be fully persuaded in his own mind. This caused the people to say, "Whenever he takes a thing in his head, it is impossible to turn him." It is the mark of a weak intellect to hesitate and fear to do anything, lest it should chance to do wrong. There can be no decision where the mind is continually on the rack from the reflection that perhaps it has taken a perilous direction. There was none of this fickleness and uncertainty about Luther. He was of too masculine an intellect to be troubled about such feminine weaknesses. He had too much sterling manhood than thus to swing like a pendulum. He was a man that moved about with his eyes open. The manipulations of false systems never threw him into mesmeric slumbers. He was an unfortunate subject for the practical somnambulizer. His comprehensive mind took wide and impartial surveys. His conscience said, "This is the way;" and his heart replied, "I will walk therein." It mattered little whom he might displease, he must pursue the right and the true. Conscience was enthroned, and to him the thrones of kings were nothing, while he could calmly smile at the threats of sovereign pontiffs. Men might call him dogmatical, say that he was regardless of others' feelings and opinions; they might accuse him of defying creeds and customs, and of trampling on the traditions of their forefathers. But Luther never measured his duty from these complainings; he replied, What says justice? what says conscience? what says God? The man's soul was resolutely bent on pleasing his Maker, and serving his fellow man. He never inquired, What says prudence? what says policy? what says etiquette? These were all subordinate. Luther had all the elements of moral heroism.

He was not only distinguished by manly decision of character, but he

was capable of defending his positions. The proud plumes of a towering controvertist were never so completely cropt as were Doctor Eck's in his famous discussion with our reformer. Luther was a keen-eyed, hardheaded combatant. In this capacity all his enemies dreaded him. By the force of reason and an overwhelming eloquence, he completely overturned opposition. Versed well in philosophy, a master in scholastic theology, and knowing well the strong and weak places in the human soul, his controversial efforts were almost universally successful. He had an amazing power of popular illustration, and a ready command of bold and captivating figures. All the arts of controversy, with the beauties of composition, were at his fingers' ends; and these, combined with a ready and an agreeable utterance, made him a match for his most finished opponents. Varillasius, a French historian, and one of Luther's enemies, says, "No man, either of his own time or since, spoke or wrote the German language, or understood its niceties, better than Luther. Often when he had made his first impression by bold strokes of eloquence, or by a bewitching pleasantry of conversation, he completed his triumphs by the eloquence of his German style." Melanchthon remarks, "Justus Jonas is an orator, and discourses with copiousness and elegance. Luther is omnia in omnibus, complete in everything; a very miracle among men, whatever he writes penetrates their minds and leaves the most astonishing stings in the heart." Mainbourg, the Jesuit, who wrote a history of Lutheranism, states, that he possessed a quick and penetrating genius; he was indefatigable in his studies, and frequently so absorbed in them as to abstain from meat for whole days together. He acquired great knowledge of languages, and of the fathers. He was remarkably strong and healthy, and of a sanguine, bilious temperament. His eyes were piercing and full of fire. His voice sweet and vehement, when once fairly raised. "On no occasion could he be induced to retract what he had once advanced."

Never had a theologian a finer opportunity of leading a people astray by religious speculation. He had every qualification, except a want of honesty, for fabricating a specious theory, and for drawing after him the millions of the bewildered sons of the Papacy. But nothing was further removed from his thoughts. It was never his aim to concentrate popular interest on himself as a clever theorizer. The emancipation of his countrymen, and not self-elevation, was his fixed purpose. He hated slavery, and he struck at her chains. He loved the light, and he sought to diffuse it over the surrounding darkness. He revered Revelation, and his reverence would not allow him to take liberties with her teachings. He subjected his whole being to the voice of inspiration. He bowed humbly to the authority of God.

Protestant historians, in their anxiety to present Luther in all his great qualities, have neglected to furnish a true portrait of his private life. They seem to have feared that if the man were seen at home it might tarnish his splendour as a reformer. Imagining that the ease and familiarity of the husband and the father are incompatible with the dignity of a great hero, they have unwittingly suppressed a most interesting and instructive chapter in his history. While they have proved unfaithful to posterity they have acted unjustly towards Luther. The world has a right to see the man as he was; and to hide some of the minor phases of his character must have the effect of destroying the

symmetry and beauty of the whole. In D'Aubigné's history we have the hero, but not the man. In looking at the great reformer through the medium of his portrait, we are deprived of the felicity of seeing him seated on his own hearth, amid his own family. Though Luther was the chief instrument in effecting one of the greatest revolutions in the anuals of the world, he was still a human being, and passionately fond of the innocent socialities of life. His cheerful temper frequently indulged in jocoseness, and his mirth and pleasantry kept up the oftendrooping and desponding spirits of his partner and friends. He loved his children, nor did he deem it below his dignity to join them in their plays and gambols. He would take one up in his arms and looking benignantly in its countenance, exclaim "Aye, innocent as thou art, that ugly man at Rome would like to strangle thee, as he would thy father, but God is thy protector and will frustrate his designs." He was much addicted to the practice of private prayer, and by precept and example, taught his family a high reverence for religion. Abstemious in his diet and extremely studious in his habits, Melanchthon informs us that he would sometimes be so absorbed as to refrain from meat for the space of four continuous days.

It is worthy of remark, that in these troublesome times Luther was always inclined to peace. He took no advantage of his immense influence in raising the people to tumultuous riot. He proposed to do all by moral means. When seditious persons attempted to disturb the public mind by insurrectionary movements, Luther was the first to denounce and crush them. He always showed a disposition to preserve social order; nor was he wanting in that profound respect for the authority of governments which uniformly characterizes the good citizen. Even in the church, for a long time, he dreaded the thoughts of a rupture, and it was not until his enemies became violent that he declared war with her corrupt institutions.

Near thirty years after he commenced the work of reform he wrote thus, "I wish you to know that when I began the affair of indulgences at the first I was a monk, and a most mad Papist. So intoxicated was I and drenched in Papal dogmas, that I would have been most ready at any time to murder, or assist others in murdering any person who should have uttered a syllable against the duty of obedience to the Pope. I was a complete Saul." When he began to preach against the shameless sale of indulgences, he never dreamed of being brought in direct antagonism with Leo. When the struggle commenced, he appears to have been entirely ignorant as to who the parties were who appropriated the proceeds of the indulgences. His idea was not so much that the indulgence-traffic was a money-making affair, as that the public morals were being undermined, and the religion of the cross disgraced. For one moment he never supposed that the Pope would defend the practice to the extent it was carried on. He was not aware that the moneys were equally divided between Albert and Leo, though his enemies have a thousand times falsely averred that his opposition arose out of this source, being envious, as they pretend, that his own order was deprived of the profits. We are not surprised at this Popish slander, though the career of Luther was scarcely that of a hunter after emoluments. Indignation was fired when he saw this prostration of the public morals perpetrated under the garb of religion. The sceptical philosopher, Hume, either out of