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THE

EVANGELICAL MAGAZINE,

AND

MISSIONARY CHRONICLE.

FOR FEBRUARY, 1838.

MEMOIR

OF

THE LATE REV. SOLOMON ASHTON,

OF STOCKPORT.

Ir is conceived that the subject of the following memoir well deserves a place in the biographical department of the Evangelical Magazine. His long standing and great reputation in the church of Christ, the respect which we owe to virtue, and the obligation which we lie under to honour those to whom honour is due, conspire to remind all who knew him, that he ought not to be passed over in silence. A brief history, therefore, of the leading events and circumstances of his life, interspersed with a few miscellaneous remarks, will be the highest eulogium on his character, and the best way of discharging the duty which it is thought the writer owes to the public.

Solomon Ashton was born on the 22nd of October, 1774, in the parish of Bury, in Lancashire. During his infancy, his parents removed into Derbyshire, where he was brought up. Being in easy circumstances, and having but two children, they gave their younger son, who is the subject of this memoir, a suitable education to enable him to act with credit in the capacity of a cotton manufacturer; sending him for instruction into various parts of the country, to learn the different branches of the trade. But he who 66 overrules all mortal things, and manages our mean affairs," had sent him into the world for the accomplishment of nobler objects than those contemplated by mere earthly enterprise. In a manuscript,

VOL. XVI.

(which it is obvious he did not intend to publish, and which should be regarded accordingly,) he has left the following account of himself:

"Upon reviewing my past life, I cannot recollect ever having those early convictions of which many speak. It was in the year 1793, being then about nineteen years of age, that I first found my mind inclined to embrace religion. My first desires to know the truth were excited by reading several deistical publications. The arguments appeared new to me, and raised a degree of doubt concerning the authenticity of the Scriptures. For some time my mind was much perplexed, as I wished to know the truth; but not being acquainted with the evidences of Christianity, I struggled alternately with the sentiments acquired by education, and the sophistical reasonings of Deism. Sometimes I strove to expel all thoughts of this kind from my mind, and at other times I thought myself blameable for not examining a matter of such moment, in the manner in which it demanded, for I concluded, that if Christianity were true, the belief of its doctrines, and the practice of its precepts, ought to be my chief concern; and that all other things which Divine Providence cast in my way should yield to it. About this time Newton's Dissertation on the Prophecies, and several other works on the evidences of Christianity, were pro

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videntially put into my hands. By reading these books, I was convinced that Christianity, as it is revealed in the Scriptures, would stand the test of examination, and that it had all the marks of a religion worthy of God. I then began to perceive, that many of those who professed to be Christians, were not such as the Scriptures described, and that I, as one, was a stranger to that change which appeared necessary before that high character could be truly applied to me. About this time, a sermon on the spirituality of the law made considerable impression on my mind; and as light increased, convictions of my lost state increased, fears of death, and the more dreadful consequences that must inevitably follow, if called into eternity in my then unhappy condition, deeply exercised my mind night and day. These views of my state I disclosed to a neighbour, who, being a member of the Methodist Society, took me to a class, or experience meeting. The more I heard, read, and prayed, the more my mind was perplexed; and not receiving any answers by such manifestations as others spoke of, and which I expected, I conceived myself to be in a state of sin, such as was beyond the reach of mercy. Often did selfexamination take place, and being conscious in my own mind that I had given up every known sin, at the same time using all the means that I conceived to be scriptural, yet finding no answer of comfort, but still more distressing views of my natural state, I began to despair. I was so much affected with these views, that most persons who knew me thought I was in a deep decline. Here I would observe, how necessary it is that those who conduct experience meetings should endeavour to do it on Gospel principles; for had the doctrine of the atonement, and redemption thereby, been explained to me, I am inclined to think that I should not have given way to such hard thoughts of God as I then did. But God, who is rich in mercy, saw my ignorance; and though my views were very confused, he graciously manifested himself in such a manner that no fear or doubt of my acceptance remained. This was in September, 1794. A strong desire to spread the truths of the Gospel accompanied this manifestation of God's love to me; these desires increased daily, and in a few months became so strong, that I was rendered quite un

happy by them; for I was now persuaded that the Almighty had committed unto me talents which I did not improve; yet such were my views of the greatness of the work, and of my insufficiency for it, that I was afraid lest I should run before God had sent me. Thus, labouring between conviction and fear, I struggled in this state for more than twelve months; when, by the importunity of some of my religious acquaintances, I was prevailed upon to attempt to speak publicly in the name of my Lord and Master."

He preached his first sermon in the house of a friend, in Derbyshire, from Matt. xi. 28. Having begun his religious career among the Methodists, it was not surprising that he first began to preach in connexion with their society. He was introduced by the late Rev. Jos. Benson, and itinerated along with a Mr. Midgley, in the North of Yorkshire and Lancashire, and the South of Westmoreland. He continued among the Methodists for about two years, when his views of Divine truth became in accordance with those generally entertained by the Independents, whom he soon joined, and continued with during the remainder of his life, with uniform consistency.

On the 15th of October, 1804, he officiated for the first time, as a supply, in the Old Chapel, at Stockport. His first sermon was from Hebrews iv. 9. In so low a state did he find the cause of God in this place, that when he had preached for three successive Sabbaths, there were not more than thirty-two people. The chapel, however, soon became numerously attended under his ministry; and, having received an unanimous call from the church and congregation, he was set apart to the pas toral office over them, June 19, 1806. On the 22nd of April, 1805, he became a student in the Academy, at Manchester, over which the late Rev. William Roby presided, as Divinity Tutor: an institution chiefly, if not entirely, owing its existence and support to the piety and affluence of the late Robert Spear, Esq. Here he prosecuted his studies to the end of the period prescribed, maintaining himself at his own expense; going on the last day of every week to Stockport, to preach to the people of his charge on the following Sabbath; returning again to Manchester on Monday. The chapel having become crowded with hearers, and dilapidated with age, (hav

and

ing then stood more than a hundred years,) Divine service was performed in it for the last time, March 22nd, 1807; after which it was taken down, and the Tabernacle built on its site; which was entered into and used as a place of worship, on the 23rd of the succeeding August. Here he laboured even unto death.

After his decease, the following resolutions were found, in his own handwriting, in a desk to which no one had access but himself, and which, it is obvious, were intended for no eye but his own. "I resolve, through the help of God, to keep the following resolutions :— 1. "I resolve that secret prayer, by myself alone, shall be performed every morning, before any other work be undertaken; and that family prayer shall be performed constantly, and seasonably, at most convenient times.

2. "I resolve to speak evil of no man; but if any be angry and insolent, to answer them with meekness and gentleness.

3. "I resolve, if I go into company, not to speak much; and to endeavour to divert vain discourse to useful subjects.

4. "I resolve to be charitable according to my ability, and to watch for opportunities to do good.

5. "I resolve to be cautious of promising; and when I have promised, to keep strictly to my word.

6. "I resolve to have innocent conversation, mixed with profitable discourse, at my table.

7. "I resolve to spend some time every day in the week, in fruitful meditations. Subjects: death, judgment, hell, heaven, God's mercies, Christ's passion, &c.

8. "I resolve every day to entertain humble thoughts of myself.

9. "I resolve to put a charitable construction upon the actions of others.

10. "I resolve to call myself to an account every night, how I have spent the day.

11. "I resolve to review every visit and sermon, and to consider wherein they might have been improved."

To these resolutions he firmly adhered.

The distinguishing trait in his character was sterling honesty. He was not a man who could "smile, and smile, and be a villain." He was honest in his work for God; honest in his dealings with men; and honest to himself.

He was a man of unbending resolution. He was a perfect stranger to fear in delivering the message of the Lord; what he thought that he said, and what he said he would by no means retract, even if it involved the sacrifice of his worldly interest. It was his constant aim to preach the truth, the whole truth, and nothing but the truth; and how successfully he laboured for this end, many experienced and enlightened Christians can testify.

He was a Calvinist from principle; and, convinced of the importance of the sentiments called by that name, he boldly came forward to his own congregation, and to any other which he occasionally addressed, declaring salvation to be entirely of grace, and the unmerited gift of God. But he was by no means an Antinomian; he hated the doctrine, and denounced it in the most positive manner. He was always solicitous that the trumpet of the Gospel, at his mouth, should give a certain sound, that every one might prepare himself for the battle. He would never cast its "pearls before swine, nor give the children's bread unto dogs;" but he hesitated not to proclaim the acceptable year of the Lord, liberty to the captives, and the opening of the prison to them that were bound; and a full, free, and everlasting salvation to every one that believed. He believed that in the Gospel feast there was a sufficiency for all who would partake of it by faith, and in his exhortations to sinners he never betrayed any fear lest one more than the elect should be saved; he was a stranger to such a miserable feeling. His style was plain and simple, much resembling the graver and happier composition of Dean Swift, and like his, also, in being occasionally somewhat humorous. He seldom dealt in figurative language of any kind, and had none of that false and frivolous taste which seeks to overpower rather than persuade, and to dazzle rather than convince. In his sermons, he invariably made an improvement; to the saint he always gave a portion of meat in due season; to the impenitent sinner his remarks were caustic: he was wont to insulate his hearers, and he never permitted any individual to escape by losing himself in the crowd. There was a great evenness in his discourses; like his late reverend tutor, (the late Rev. William Roby,) was never caught with a poor sermon. If there was no brilliancy in

he

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