Chapter VII

Joseph Heptinstall—Early life—Settles at Beccles—His ministerial usefulness and character—His death—Isaac Sloper—Residence at Cheltenham—Acquaintance with Rev. Cornelius Winter—Studies for the ministry—Accepts the pastoral office at Beccles—His ordination—Afflicted—Visits his distant friends—Death of Mr. Winter—Meditation and prayer at the beginning of a year—Acquaintance with Mrs. Siddons.

JOSEPH HEPTINSTALL, pastor of the Independent church at Beccles from 1773 to 1802, was born at Walsall, in Staffordshire, January 26th, 1742. He was blessed with a pious and tender mother, who often took him into her closet, and on her knees prayed fervently to God on his behalf. Her supplications were not immediately answered. At the early age of twelve years, her son manifested the depravity of his nature, by avowing himself an atheist. But being providentially led to contemplate a flower in his father’s garden, he was convinced that its beautiful structure must have been the work of a First Cause, that created and sustains all things. Conscience, in conjunction with the sacred Scriptures, impressively taught him that this Being was holy and just, and therefore would approve and reward holiness, and abhor and punish sin. These convictions led him to seek salvation “by the works of the law;” but he mentions that about this time, he read Law’s “Christian Perfection,” and imbibed more correct views of the purity and spirituality of the divine commands. Comparing his conduct with them, he was convinced of the awful state to which sin had reduced him, and greatly alarmed at the consequences of rebelling against God. With a mind thus depressed and agitated, he repaired to the throne of grace, imploring the mercy of God, and pleading his promises through the Mediator. He derived much consolation from that important passage of Scripture, “Believe on the Lord Jesus Christ, and thou shalt be saved.” Being enabled by the Holy Spirit to receive the gospel, he enjoyed peace with God, and the happiness of those to whom iniquity is not imputed. He now began to consider how he might best glorify God, and serve him in the world; and determined, in the strength of God, to devote himself to the christian ministry. This resolution met with the warmest approbation of his parents. They were zealous advocates of the religious establishment of this country, and had the means of amply providing for their son within its pale, through an aunt, who readily promised him a living of which she had the patronage.

With these views he commenced a preparatory course of study for the University of Oxford, where at the age of seventeen he was to have been admitted. Meanwhile he wisely examined the Thirty-nine Articles, which he would have been called upon to subscribe. He appears to have hesitated with regard to that “Of Predestination and Election;” and he was unwilling to recognise as a part of his creed, a doctrine which, at that time, was not so in reality. On the other hand he was much distressed at the idea of relinquishing his intention to become a minister; and, in his estimation, to abandon the church of England was the same, for hitherto nothing had ever induced him to cross the threshold of a dissenting meeting-house.

In this unsettled state of mind he was introduced to an aged gentleman, to whom he imparted his feelings, and who was the means of removing not only his objections to the doctrine of election, but also his prejudices against dissent. In consequence of this conversation he relinquished all thoughts of Oxford, and after a short time entered the Independent academy at Mile-end, afterwards at Homerton, {190a} in which he remained upwards of seven years. {190b}

About midsummer, 1771, having finished his studies, he visited Beccles, by the advice of his friend the Rev. Thomas Towle, with the hope of being instrumental in reviving and re-organizing the almost expiring interest. There remained of Mr. Tingey’s church only four members, one of whom was his widow. Another who was residing at Bury, communicated, through Mr. Harmer of Wattisfield, his acquiescence in the arrangements of his brethren.

On the 8th May, 1772, the Rev. Thomas Bocking of Denton, with two messengers from the church under his care, attended at Beccles; and in their presence, three persons, {191} on a profession of their faith in Christ, were admitted to a participation with the small remnant of the church in the privileges of christian fellowship. On the following day Mr. Bocking administered to them the Lord’s supper, when also another member was admitted, under a testimonial from the church of Scotland.

On the 15th May, 1773, Mr. Heptinstall received a unanimous invitation from the church and congregation, to become their pastor, which he accepted; and on the 27th July he was ordained over them, “to the great consolation of the neighbouring churches and ministers.”

The services were introduced by Mr. Bocking. {192} Referring to the interest evinced by the elders of other religious societies on this occasion, he disclaimed on their behalf any pretensions to ecclesiastical authority. “In truth,” said he, “there is no power in the church but what is ministerial; which, as it comes from Jesus Christ, is revealed in the Scriptures, and there stands as a directory both of faith and manners. We deny that the ‘church hath power to decree rites or ceremonies, and authority in controversies of faith,’ most heartily adhering to this description, that ‘the visible church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly ministered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.’” . . . “Happy will it be,” he added, “if former neglects and untoward circumstances should be improved for greater diligence, and the lamp which was just out, should so revive, as to burn with a steady and persevering flame.”

These anticipations were mercifully realized. In 1779 the number of communicants was augmented to thirty-six, and in 1785 to forty-six; and Mr. Heptinstall had the happiness to preside over an increasing and harmonious church to the end of his days.

He had a fine clear voice, and his general delivery was unaffected and impressive. It was his object, in all his sermons, to pour contempt on human pride, that in every case self might be disclaimed and Christ alone exalted. He was a Calvinist from conviction, and wherever he addressed a congregation, he never failed to declare salvation to be entirely of grace,—the unmerited gift of God.

He was firm in his attachment to religious liberty, and ready, on proper occasions, with gratitude and animation, to point out its value to others.

But while he was decided in his own sentiments, he was distinguished by his candour, moderation, and benevolence, towards those who differed from him. His example served, in a great measure, to diffuse the same spirit through his own congregation, and to promote a friendly intercourse with persons of other denominations.

He possessed much generosity of disposition towards the poor. But he was far from regarding this manifestation of christian principle as the ground of his acceptance in the sight of God. On the contrary, his mind was constantly impressed with the deepest sense of his personal guilt, so that it might be said of him, that he abhorred himself, and daily repented in dust and ashes.

The late venerable pastor of the neighbouring Congregational church at Bungay, the Rev. Robert Shufflebottom, who knew him long and intimately, always mentioned him as a brother greatly beloved. {194} He lived many years under the fear that, in his conflict with the last enemy, he should dishonour the cause of his Lord and Master. This state of mind was probably aggravated by profuse bleedings at the nose, which weakened his frame and broke his spirits. It was his earnest wish not to remain longer in the body, than he could preach the glad tidings of salvation to perishing sinners. More than once he expressed a wish to die either in the pulpit or soon after leaving it.

This desire was granted. On the morning of the Lord’s day, August 29th, 1802, he arose in his usual health, and performed the public service with his accustomed energy. But on leaving the pulpit he complained of violent headache, which after dinner had increased to such a degree, as to be attended almost with loss of sight. In vain were expostulations used with him not to attempt the afternoon service. Thinking he should feel better after he had begun preaching, he again ascended the pulpit, read a chapter with evident difficulty, and took for his text that memorable passage, John i. 29, “Behold the Lamb of God, which taketh away the sin of the world!” His impaired vision preventing the use of his notes, he preached extempore about half an hour, and closed the public worship of the day with the most impressive prayer his congregation had ever heard from his lips. A few minutes only had elapsed before his recollection failed. After he was taken home, he spoke only once, referring to the pain in his head and begging for assistance. He continued in a state of stupor till about seven o’clock in the evening, when he gave signs of returning reason, by pressing the hand of his afflicted partner. About ten o’clock he closed his earthly sabbath, by entering upon that which is eternal. {196}

On the following sunday afternoon, the Rev. H. W. Gardiner of Southwold delivered an impressive discourse upon the occasion, from Phil. ii. 16, “Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.”

His remains were interred in the church-yard of Mutford, near those of his wife’s relatives. A small monument was erected in the meeting-house to his memory. It describes him as having laboured “in the christian ministry with fidelity and success.” The inscription upon his grave-stone is as follows:

SACRED
TO THE MEMORY OF THE
REV. JOSEPH HEPTINSTALL,
PASTOR OF THE CONGREGATION OF
PROTESTANT DISSENTERS IN THE
TOWN OF BECCLES,
WHICH OFFICE HE FAITHFULLY AND
ZEALOUSLY DISCHARGED FOR
TWENTY-NINE YEARS;
AND DIED ON THE EVENING
OF THE LORD’S DAY
AUGUST THE 29TH, 1802,
AGED SIXTY.

The sudden removal of their excellent minister was deeply felt by the church and congregation, and earnest prayer was presented, that the dispensation might be sanctified, and the stroke healed. In the month of November, God was pleased to introduce among them their late admirable pastor.

* * * * *

ISAAC SLOPER was born at Devizes, in Wiltshire, May 30th, 1779, and was baptized soon after, by the Rev. Rowland Hill. His parents, though not distinguished by rank or riches, were endowed with those honours which come from above, and died in the well-founded hope of the “crown of glory which fadeth not away.” He received his early instructions under the Rev. J. L. Fenner, the Presbyterian minister at Devizes, afterwards of Taunton, in Somersetshire, where he died in 1834, greatly advanced in life.

In April, 1794, Mr. Sloper left his father’s house, and was placed as a clerk in the office of Mr. Richard Pruen, an attorney at Cheltenham. Of this period of life his private papers contain the following interesting account.

“During my residence at Cheltenham the serious impressions which I
had acquired from the example, instruction, and prayers of my
parents, were almost entirely destroyed. Though I verified the
assertion of the wise man, ‘The way of transgressors is hard,’ in
process of time my conscience would more easily permit me to neglect
prayer and the Scriptures, think lightly of the sabbath, and prefer
the society of the gay and dissipated to that of persons religions
and grave. To the brink of ruin was I hurried . . . But my
destruction was prevented by an omnipotent arm, and sovereign grace.
By reflection and a serious train of thought, I was convinced of my
excessive folly and irreligious conduct. I was enabled to betake
myself to prayer, and to pay a diligent regard to the other means of
grace. At first my convictions were attended with much dejection of
mind, and fears concerning the important matters of my soul, of death
and eternity. But the God of all grace soon permitted me to
experience that the ways of true religion are ‘ways of pleasantness,’
and that all ‘her paths are peace.’

“Brought to see the evil of sin, and to feel the importance of true
religion for the present life, and for a future state, I possessed a
strong desire to devote myself to the solemn and arduous work of the
christian ministry, that I might labour to convince my
fellow-creatures of their danger, and invite them to receive the
grace of the blessed Redeemer, and seek the honours, riches, and
happiness of eternity.”

Under these impressions, Mr. Sloper turned his thoughts towards one who was ever the willing, affectionate, and judicious adviser of pious youth,—the truly Reverend Cornelius Winter, of Painswick. While he was expressing, in a letter to this excellent man, his views and inclinations, Mr. Winter went to Cheltenham on a visit to Sir Richard Hill. He favoured Mr. Sloper with several interviews; and at one of them introduced, in the course of conversation, the very subject which was uppermost in the mind of his young friend. When informed of the purport of the letter which Mr. Sloper had partly written to him, he was struck with the singularity of the circumstance, and proposed corresponding on the subject in question. Several letters were exchanged. The value of the advice which Mr. Sloper had secured, and its probable influence upon his future character, conduct, and circumstances, will be best estimated from the following extracts.

“My ever dear Isaac,

“If you had not been peculiarly near to me, I could not have spared a
moment for you to-day. Your desire has more weight with me than a
command would have from many of your superiors. I therefore drop you
a hasty line, to exhort you to give yourself unto prayer; to watch
and wait for the openings of providence; and to be fully satisfied,
upon the strictest and narrowest examination, that you stand prepared
for all the difficulties of the gospel ministry, as well as to be
disposed to promise yourself all the comforts it affords, in
conjunction with the improvement preparatory to it. I am truly glad
you can lay yourself unreservedly open to _Him_ who seeth and knoweth
all things, even the secret recesses of the soul, and the spring and
motive of every action.

“I see you will find some difficulty to get disengaged from Mr. P. I
need not say, behave handsomely upon the occasion; and while you are
firm in your resolution, be prudent. You remind me of the great
difficulty I was under when a young man; how sanguine, and
consequently, how restless to carry my point. Though, in fact, it
was God’s point I could not move in my own time, nor in my own way.
{202} Your line is drawn, and you will be that which God would have
you. Maintain communion with him, and when he hides his face, beg
him to show you the cause, that your humiliation may be in proportion
to the sin he means to resent. Remember, my dear fellow, that there
are seasons wherein faith must be called into exercise, that when you
talk of faith, you may talk by experience. At all times look unto
Jesus; and when you cannot look immediately to him, look after him.
Resist that enemy, stedfast in the faith, who is permitted to buffet
you; and every blow he gives you will recoil upon himself.

“You may be sure I will keep the object in view. I am praying for
direction, and as directed, will act . . .

“I can add no more than a heart full of good wishes, and my constant
prayers. You are interested in these, because I am, my ever dear
Isaac,

Yours very affectionately,
in our dear Lord Jesus,
CORNELIUS WINTER.”

“PAINSWICK,
_Jan._ 21, 1797.”

Again in the month of April of the same year: “What a mercy we have a God, such a God, to whom we can commit ourselves. My dearest Isaac, let him be your God for ever and ever. Serve him as a real Christian while you live, though you should never serve him as a minister in his church. Watch the footsteps of his providence, and let him have the disposal of you. He can do nothing wrong. He has all his plans before him, and he is very wise and exact in the execution of them.”

* * * * *

It was at length determined that Mr. Sloper should apply for admittance into the academy at Homerton; and in October, 1797, he was received into that institution. There were then fourteen students, and the tutors were Dr. Fisher and the Rev. John Berry.

Early in the summer of 1798, Mr. Sloper was admitted a member of the church at Stepney, under the pastoral care of the Rev. George Ford, whose ministry proved truly beneficial to him.

Towards the close of the year 1799, Mr. Berry resigned his office as resident tutor, and was succeeded by Mr. (now Dr.) John Pye Smith, to whose invaluable instructions and uniform friendship Mr. Sloper felt himself under the greatest obligations.

His conduct as a student was truly exemplary, and, as may generally be observed, laid a foundation for that high respectability of character which he manifested in his future life.

At the close of his preparatory studies, he was requested, through the Rev. Samuel Newton of Norwich, to spend a few probationary weeks at Beccles. Accordingly, Nov. 5th, 1802, he left London for that purpose, and delivered his first sermon at Beccles on Sunday, Nov. 7th. After preaching to the people six sabbath days, he was requested to return to them for a longer season, with a view to becoming their stated minister. In the month of February, 1803, he consequently came again to Beccles, and in the following April an invitation from the church was presented to him to become their pastor, which was accepted by Mr. Sloper, on Sunday, 8th May, and was followed on the 7th July by his public and solemn ordination.

On that occasion, Mr. Sheppard of Wrentham, commenced the service with prayer and reading of the Scriptures. Mr. Walford of Yarmouth, delivered an introductory discourse, on ordination, as practised among protestant dissenters; asked the usual questions of the minister; and received his confession of faith. Mr. Newton of Norwich, offered up the ordination prayer, which was unaccompanied by imposition of hands. Mr. Ford of Stepney, gave the charge, from Col. iv. 17. Mr. Ray of Sudbury, preached to the people, from 1 Cor. xvi. 10. Mr. Shufflebottom of Bungay, Mr. Gardiner of Southwold, and Mr. Craig of Bocking, engaged in other parts of the service; and Mr. Atkinson of Ipswich, preached in the evening. More than twenty ministers were present. {206}

The important union thus formed and recognised, was, on the 16th of August, in the same year, followed by Mr. Sloper’s marriage; and both events were productive of felicity, for which, to his very last days, he constantly blessed God.

After his ordination his ministry created considerable attention; the congregation gradually increased; and through the divine blessing, his preaching was rendered effectual to the conversion of some, and to the improvement and comfort of many.

Previously to Mr. Sloper’s pastorate, it was usual in this, as in many other Congregational churches, for persons desiring to unite with the society, to send in a written account of their christian experience. And it was also customary to hold three church meetings before the reception of a candidate. In December, 1803, as prudence did not appear to require a rigid adherence to these regulations, it was agreed, at a church meeting, that the writing a paper should be left to the inclination of the candidates, and that they should in future be proposed at one meeting, and received, or rejected, at the next. {207a}

In 1804, a secession of a few members took place. They formed the nucleus of the Baptist church which has since existed in Beccles. {207b}

Mr. Sloper was visited in the same year with an indisposition, which occasioned his absence for six weeks. During this affliction he had ample proof of the affection of his people. Prayer-meetings were held for the special purpose of imploring the blessing of God on the means employed for his recovery, and upon his ministry when he should resume it. These supplications were graciously regarded, and he was enabled again to preach very frequently, and with much success, till October, 1806, when it pleased God to afflict him with typhus fever. This illness lasted till the middle of December, and at times was attended with considerable danger. He observes, “It produced a great dejection of spirits, and dread of death; but goodness and mercy attended me every moment. My affliction excited in the minds of my people, and fellow-townsmen, general concern; and, I believe, was the means of strengthening the mutual affection that exists between my charge and their minister. The kindness of my congregation and friends on this occasion, I trust, will not soon be erased from my recollection, or my heart.” He makes no allusion to the cause of his illness. It originated from his attention to an afflicted individual. The house of sickness and mourning was never forsaken by him; and there was a tenderness of sympathy in his manner, and a glowing affection in his heart, which were very soothing to the afflicted. He regarded visiting the sick as an important duty, and expressly consulted his friend, Mr. Winter, on the best mode of discharging it. “I generally,” said that excellent man in his reply, “endeavour to be very serious in prayer;” {209} and Mr. Sloper did not fail to profit by this suggestion. His prayers in seasons of trial were peculiarly touching and appropriate.

In the summer of 1807, he took a journey for the purpose of visiting his distant relations and friends. He met again, at that time, his early and venerated friend, Mr. Winter. The tie which connected them had been doubled by Mr. Sloper’s alliance with one who in early life had been much with that holy and benevolent man—one of his numerous “children by adoption and kindness.” About two months previous to the attack which terminated his useful life, he wrote to her as follows:

“My very dear daughter,

I sit down purposely to write something to you. I wish it may be
something profitable; for otherwise a letter is nothing worth . . .

I am disappointed at not seeing more genuine religion produced by my
labours. Some I hope fear God, and walk before him, but many are so
irregular in their walk, that I fear for them. I hope matters are
different at Beccles. I find the short time since I was there has
produced changes. Some have quitted the stage of life, and left
vacant seats in the house of God; . . . yet our dear friend has a
considerable number by which his hands are strengthened. Oh that
they may be his present joy, and his future crown of rejoicing! . . .
I need not say, consecrate yourselves to God; keep the mind
heavenwards; let your friends see that you live upon the suburbs of
the heavenly kingdom. Do not let the world engross you in any
degree. Whether it smile or frown, be alike indifferent to it.
Conceive of it as it is, fleeting and uncertain. Take the
refreshments provided for and suited to the pilgrim; but do not set
up your rest where you should only bait. Prepare to meet your God. .
. . My good wife is as well as may be expected, and so is Mrs.
Tyler, to whom we are much indebted for her kind exertions. They
unite in salutations to you and my son, from whom I shall ever be
glad to receive a line. If he will commission you to use his pen,
and you will accept the commission, it will be equally and very
acceptable to

My ever dear daughter,
Your very affectionate father,
CORNELIUS WINTER.” {211}

“PAINSWICK,
_Oct._ 16, 1807.”

To the death of this greatly esteemed friend, Mr. Sloper thus tenderly refers in his private papers. “January 10th, 1808, that excellent man, that eminent Christian and minister, Rev. Cornelius Winter, was removed by death to his eternal home. His decease seriously impressed my mind, and drew from me the tear of selfish regret, that I should receive no more instruction from his lips, nor ever more be delighted with his pious conversation, fervent prayers, and affectionate intercourse. Oh may the son who now writes concerning his honoured father and friend, possess a measure of his spirit and imitate his holy example. His image is impressed upon the hearts of all who knew him; and his heavenly portrait, painted by the hand of his adopted son, the worthy and eloquent Mr. Jay, will be held up for the admiration and regard of succeeding generations.”

The following interesting reflections and solemn prayer, found among the same papers, under the date of January 3rd, 1809, deserve to be introduced here.

“By the grace of God I am spared to the commencement of another year.
I would begin it with serious reflection on the past, and with humble
prayer as it concerns futurity.

“Many of my fellow-creatures have commenced this year in the world of
spirits. They have done with time and with all its concerns. Their
season for gaining and doing good is closed for ever. But God has
prolonged my existence, and, during the past year, distinguished me
with his goodness and mercy. Upon the whole my health this year has
been much improved: as a minister, I have been enabled to exert
myself considerably in the preaching of the gospel: the congregation
has been large; and a few, the fruit of my ministry, have been added
to the church.

“My domestic comforts have been great. My house has been the seat of
_health_, _affection_, and _peace_. Here I would raise my
Ebenezer,—‘Hitherto the Lord hath helped me,’—and turn my reflections
into prayer to the great Preserver of my being.

“O thou God of grace, in whom I live and move continually, help thy
servant to prostrate himself before thy throne; and hear the faithful
acknowledgments which he desires to offer.

“I thank thee for all thy favours which thou hast bestowed upon me
ever since I came into the world: for preservation in the midst of
dangers; for restoration from sickness to health; but, above all, for
a religious education; for the wise conduct of thy superintending
providence, and for thy distinguishing grace in calling me from the
follies of the world into the family of thy children, and into the
ministry of thy dear Son. I thank thee, O God, for all the
privileges of the past year, for all my exemption from affliction and
pain, for the strength which I have possessed for the performance of
every duty as the head of a family, and as the minister of a
congregation. I thank thee, O Lord, for the happiness I enjoy at
home, and for the peace that prevails among the people of my charge.

“But whilst thou art worthy to receive the warmest returns of
gratitude for thy goodness towards me, I would, on a recollection of
my conduct, with contrition humble myself before thee. Merciful God!
forgive my pride and vanity of heart; forgive my levity of speech and
behaviour, my lukewarmness in thy service, and every error and defect
which have been found in the exercises I have performed. From a
consciousness of my many imperfections I would throw myself entirely
on thy compassion, praying with the publican, ‘God be merciful to me
a sinner!’

“Shouldst thou spare me, O God, through the year upon which I have
entered, O spare me for the benefit of my own soul, for the good of
others, and for thy glory. Enable me to read thy word, and to study
it with attention and delight: help me to maintain the spirit and
practice of devotion in my closet, in my family, and in the public
assembly: assist me to deal faithfully with the souls of my people
when conversing with them in friendly intercourse, and when
addressing them from thy holy word. May I be instant in season and
out of season for the conversion of the irreligious, and for the
comfort of those that already believe. May the people committed to
my charge be preserved from every error in sentiment, and
irregularity in conduct, injurious to themselves and dishonourable to
thee. May many be added to the church, and may great prosperity
attend us.

“Shouldst thou, in thy infinite wisdom, see fit to afflict me in my
own person, family, or friends, enable me to meet the visitation with
a full dependence on thy all-wise providence, and with humble
resignation to thy righteous will. And shouldst thou call me from
time into the eternal world before the close of the present year, Oh
may I die in the faith of that gospel which I preach to perishing
sinners, and in the possession and enjoyment of that hope which I
have recommended to others, which has heaven for its glorious object,
and the atonement and intercession of thy Son Jesus Christ for its
firm foundation. Amen.”

In the autumn of 1810, Mr. Sloper spent some time at Lowestoft, a distance from home, which allowed him the enjoyment and advantage of the sea air, without seriously interfering with the performance of his pastoral duties. There he became acquainted with the celebrated Mrs. Siddons, who had escaped from the excitement of public life, to the unmolested retirement and invigorating breezes of the same watering-place. That extraordinary woman had a _talent_, rather than a _taste_, for the vocation she pursued. Her natural character was marked by extreme diffidence, and a “benignant singleness of mind.” What was said of her, could have been said, even in poetry, of few actresses:

“Behold, dividing still the palm of fame,
Her radiant science, and her spotless life.” {217a}

She had already passed the zenith of her celebrity. Providence had repeatedly and recently, called her to tread, in domestic life, the “path of sorrow,” and her religious advantages, however few, had taught her that

“_That_ path alone
Leads to the land where sorrow is unknown.”

“Sweet sometimes,” said she, “are the uses of adversity. It not only strengthens family affection, but teaches us all to walk humbly with our God.” {217b} It is not surprising that she was disposed to cultivate the society of those who could blend piety with cheerfulness, and with whom she might be on friendly terms without ceremony. Such acquaintances she found in Mr. Sloper’s family. Mrs. Siddons, with unassuming kindness, contributed to their amusement by specimens of her powerful reading. She joined willingly in the worship of the family, and maintained the same invaluable practice at her own lodgings.

Just at that time Mr. Sloper was requested to preach a sermon to his own people, {218} on an affecting and mournful occasion—the death of a suicide. Though he keenly felt the delicacy and difficulty of the task, a sense of duty and the possibility of usefulness overcame his scruples. He selected as his text, the impressive sentiment of the apostle, “_The sorrow of the world worketh death_.”—2 Cor. vii. 10. Mrs. Siddons was one of his auditors. She who had been the honoured guest of royalty, who had been enthroned as the Tragic Muse, and whose voice had charmed applauding multitudes—was seen, in the humble dissenting meeting-house at Beccles, shedding abundant and unaffected tears at the plain and faithful exhibition of religious truth!

Mr. Sloper’s preaching was as powerfully recommended to her by the delightful illustration of christian principles, exhibited in his private character, as by the intrinsic importance of those principles and the simple gravity and penetrating earnestness with which they were announced from his lips. He afterwards procured for her, at her request, a copy of Scott’s admirable “Commentary on the Bible,” which he accompanied with a letter, warmly urging upon her attention the great realities her profession had so manifest a tendency to exclude from her contemplations.

Mrs. Siddons more than once expressed her gratitude for the interest Mr. Sloper had evinced in her eternal welfare; she thanked him, in writing, for the advice he had given her, adding an emphatic wish that “God might enable her to follow it”—a wish which her pious and amiable correspondent echoed with all the fervour of his heart. She returned into the glare of popularity: but a hope may surely be indulged, that the pressure of subsequent relative afflictions, and of old age, were not permitted to come upon her, unaccompanied by the impressions and consolations of true religion. Her elegant biographer, Mr. Campbell, draws a veil over the state of her mind during her last hours, which it would be deeply interesting to penetrate. Would she not _then_, if reason were undimmed, reflect upon the faithful counsel she received with Scott’s Bible, as being of infinitely greater value than the applause of myriads or the fame of ages?