Some of our friends have borne the burden and heat of the day, and appear to be ripe for a better world. Others are springing up to take their place in the militant church; and, I trust, to adorn the doctrine of God their Saviour.

"Blessed be God for liberating another captive soul, under the preaching of his servant! Glory be to God!

"May. I feel that preaching the glorious Gospel of the blessed God is one of the greatest and most sublime pleasures of my life! O Lord, water thy word, and grant that the seed so frequently scattered may produce a golden harvest.

"October.-I am now in the island of Scilly, and am here cooped up indeed! can travel but a little way, before the roaring sea cries, Stop.' O thou Ocean of Love, do thou surround me, and in thee may I be swallowed up! Blessed be God for having lodged me beneath a roof so much to be desired. Here I find a mixture of mental and moral excellence, and here I may consult one of the best textuaries in the world."

(To be concluded in our next.)

BRIEF BIOGRAPHICAL SKETCHES.

1. DIED, at Sandiacre, in the Ilkestone Circuit, September 22d, 1844, Mr. John Brookhouse, brother of the Rev. Joseph Brookhouse, aged eighty-eight. He was born at Mackworth, near Derby, and had not the advantages of a religious education. His father died when he was very young; and, as his mother married again, he experienced little parental restraint; and being of a bold, ungovernable temper, he was soon led away by evil companions into scenes of riot and dissipation. In the neighbourhood of Spoonden and Borrowash, he became a sort of proverb, a leader in profanity and vice, so that he was dreaded by some, and shunned by others. In this state of hardihood he continued for years, neither fearing God nor regarding man. After residing at several places, he was led—he afterwards believed, providentially-to Long-Eaton, where he married a young woman who thought as little as himself of spiritual concerns. But soon after marriage, she was convinced of sin, and sought and found the mercy and grace of God. She, of course, became anxious that her husband should be a sharer with her in the blessings of religion, and with great prudence sought to win him from evil by her behaviour, interposing a seasonable word as he might be able to bear it. He often used to say of her, "When I came home intoxicated, she would receive me with kindness, put me to bed, and then pray over me." This so impressed him, that he has told his companions in wickedness that he had no occasion to fear, because his wife prayed for him. Gradually, serious thoughts began to arise; and one evening, as he was returning to his house in a state of intoxication, he fell into the canal. This, he afterwards observed, sobered him. He fancied that he felt a great weight at his feet, and thought it was the enemy of souls trying to drown him while he was in this condition. He strug

gled out of the water; and from this time regularly attended the public services of religion in company with his wife. It soon became happily apparent that a work of grace had commenced in his heart. A sermon which he had heard from the words, "Hast thou not a blessing for me, O my father?" was the means of stirring him up to seek for the personal possession of the blessing which God had to bestow; and he never rested till he obtained pardon and peace through faith in Christ, in answer to his earnest and persevering prayers. He was thus made happy in God, February 3d, 1798, at the house in Long-Eaton, where the Wesleyans were accustomed to meet for worship. From this period he became a new man. He told his wife of the event in his own plain way, by saying to her, "My dear, you have got a new husband." He no longer resorted to the public-house, and left all his former companions. The change excited general surprise. For "John Brookhouse" to become a Methodist was thought to be a kind of miracle. Some of his old friends said they would get him to the public-house, and convert him afresh. But he was proof against all their temptations. He had experienced a change truly divine, and had the root of the matter in himself, so that, hating sin, and watching unto prayer, by the strength of grace he kept himself, and the wicked one touched him not. He brought the same ardour and determination into religion which before he had manifested in the ways of wickedness. He delighted in the paths of piety, in the society of God's people, and in the ordinances of his house. In the constancy and regularity of his attendance at the means of grace, he was an example to all his fellow-professors. In his religious experience he was lively and zealous; he said he could not rest unless he was able to rejoice in the continued sense of his acceptance with God. Religion, with John Brookhouse, was, "Christ in us, the hope of glory." Many talk of the necessity of "recreations for the poor." None understood this better than John. He had them, and he enjoyed them; and they were such as not only did no harm either to himself or others, but were as serviceable as they were delightful. Praying, singing, hearing God's word, were the joy of his soul. He well understood that scripture, "Thou anointest my head with oil, and my cup runneth over." He has often been heard to say, Glory to God, how happy I am! I never thought I could have been so happy as this." His old friends saw, to their astonishment, that, in him, religion was anything but gloomy and melancholy. It was, in fact, a spring of peace and joy constantly flowing, and at the same time doing him good in body, mind, and circumstances. He never lost sight of the mercy of God in saving him. He remembered what he had been, and how he had spent his younger days, and often spoke with weeping of the grace which had, as he would say, abounded to him, the chief of sinners. Nor was this the case at the beginning only of his religious course. It was the same through life, and to the very end. He was for many years useful as a Class-Leader, and in conducting meetings for prayer; and formerly, when preaching was less frequent, he would "exhort" the congregation greatly to the profit and pleasure of all who were present. He was, indeed, sometimes urged to preach; but

to this he would never consent. He was always ready to do what he could; but he appeared to understand the limit of his gifts, and never sought to exceed it. He was, however, not without his trials. Although free from any domestic disquietude, the cares of a family, and the inconveniences of poverty, he met with many vexations in the course of his ordinary employment, to which he always, while strength for it remained, industriously attended. He had to superintend the concerns of the Erewash canal; and thus was he frequently cast among wicked and ungodly men, boatmen and colliers, who for a long while tried to the utmost to harass and torment him, and, if possible, to rouse him to sinful tempers and language. Perhaps he might not always be able to say, "None of these things move me; "but he was always on his guard, so as never to be drawn aside from the path of piety and peace. He was able, while diligent in business, to be likewise "fervent in spirit, serving the Lord." Ultimately, however, he obtained a complete victory, and suffered little from this quarter. The justice of his reproofs was acknowledged; and he so far won the respect even of the wicked, that they avoided in his presence those practices in which before they had purposely indulged. For several of the later years of his life, he was unable to attend to his usual occupations, and had little to do with the world. He appeared to enjoy a constant fellowship with God. In his last year, his weakness

had so much increased, that he was scarcely ever able to attend the chapel. It was always profitable to be in his company. His conversation, though sometimes quaint, was always significant, spiritual, and profitable. He would exhort his friends to live near to God, and to labour to be useful. "I am a poor creature," he once said; "and now the devil, that used to tell me I did too much, upbraids me that I have done so little. And this," he continued, "is all that I repent of now not that I have done too much, but too little." He had been of a robust constitution, very athletic and powerful when young; but lengthened years, without particular disease or pain, gradually wore him down. During his last week he was able to go about almost as usual, and sang and conversed with his wonted cheerfulness; but on Saturday morning, September 21st, he was taken suddenly unwell, and towards evening it became evident that he was approaching the close of life. He was perfectly composed and happy, and said that he was going to glory. Early in the morning of the 22d, several of his friends visited him he appeared a little revived, conversed freely, and even attempted to sing. One of them said, "John, shall we pray?" "O yes," he replied; "prayer is a blessed business. have long delighted in it." During prayer, he frequently exclaimed, "Amen! Glory!" and afterwards, "Glory be to God, I am very happy!" He told them that he had no pain, that it was all weakness, and that, though very poorly, he was very happy. They left him about eight o'clock; after which he sank rapidly, and a little before noon quietly breathed his last. The general esteem in which he had long been held, was shown by the large attendance at his funeral. ZACHARIAS TAFT.

I

MISCELLANEOUS COMMUNICATIONS.

SCRIPTURAL ESSAYS. (No. XIV.)

THE POSSESSION OF SPIRITUAL STRENGTH A DUTY.

(For the Wesleyan-Methodist Magazine.)

"Thy God hath commanded thy strength." (Psalm lxviii. 28.)

HOWEVER minute may be the points connected with the spiritual life to which we direct our attention in the study of the Scriptures, we shall always find an unvarying agreement between them. At all events, this is the case so far as principle is concerned: variations, when properly considered, will be found in those portions of the subject which are connected with its development and form. In the New Testament, salvation by grace is salvation by explicit faith in Christ. Christ had then appeared; faith in him could therefore be required: before his coming this could not, in the same way, have been done. But the doctrine respecting the method of salvation, in all that is essential to it, is the same in both Testaments. Christian Ministers frequently found their discourses referring to some part of it, on Old-Testament texts. By Old-Testament texts are both they who are penitently seeking the salvation of God, and they who rejoice in the possession of it, directed and encouraged. Long as is the period intervening between the first and the last writer of the sacred books, one system of spiritual religion was evidently present to the minds of all the numerous penmen. Nothing is more manifest than that in all the essential points of authorship, the authorship is one. It could not have been more manifest if the volume had been the work of one intelligent writer, ever consistent with himself. And when the undeniable fact is recollected, that the authors were many, that they were spread over a long period of time, and that in some respects they wrote under great variety of circumstances, it will be convincingly felt that this furnishes no weak proof that they were given by inspiration of God; no obscure illustration of the important fact, that these holy men wrote not of their own will, but as they were moved by the Holy Ghost.

That spiritual strength ought to be possessed, and that, when properly understood, they who possess it not are neglectful of their duty, is evident from the passage quoted at the head of this paper. But this doctrine is far from resting on a single text, or from being only a declaration of the Old Testament. We have, in the subject thus suggested, another clear view of the beautiful and perfect harmony of Scripture teaching. We find references throughout to the value of spiritual strength, either in the blessedness of its possession, or the serious and censurable deficiency occasioned by its absence. A divine trust is expressed, that "the Lord will give strength to his people." Or prayer is addressed to him,-"O spare me a little longer, that I may recover my strength before I go hence, and be no more seen.' The man is pronounced "blessed" "whose strength is in God;" and his people are described as "going from strength to strength, till every one appeareth before" him "in Zion." For this gift God is praised: "Thou strengthenedst me with strength in my soul." And it is represented as bestowed "according to thy word." His people are told, "The joy of the Lord is your strength ;" and their explicit and exulting acknowledg

VOL. IV.-FOURTH SERIES.

C

ment is, "In the Lord, in whom is everlasting strength, have I righteousness and strength :" while "fainting in the day of adversity" is said to indicate that "thy strength is small."

Such are the declarations of the saints of the Old Testament. In the New, similar language is held. In cases in which judgment and conscience approve the law, and yet he who approves confesses, "How to perform I know not,"-" the law" is said to be "weak through the flesh." And the full meaning of this is explained by the previously-occurring phrase,— "When we were without strength, Christ died for the ungodly." "The weak" are spoken of to the "strong" as objects of charitable regard, and are recommended to their compassionate forbearance: "We that are strong ought to bear the infirmities of them who are weak." The subject is introduced in earnest prayers: "The God of all grace, who hath called us unto his eternal glory by Christ Jesus, make you perfect, stablish, strengthen, settle you." "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.” "We do not cease to pray for you, and to desire that ye might be strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness." It furnishes the object of impressive exhortation. "Watch ye; stand fast in the faith; quit you like men; be strong." "Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil." "Thou, therefore, my son, be strong in the grace that is in Christ Jesus." It enters into the description of established Christian character: "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." And the holy, yet most humble, boasting, by which the believer neither overlooks the blessings which he has received, -which were false and mischievous humility,-nor seeks to derive from them matter of self-complacency and gratulation,-which were detestable pride,-decidedly recognises the enjoyment of this blessing: "And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Therefore I take pleasure in infirmities; for when I am weak, then am I strong." "I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry. I can do all things through Christ which strengtheneth me."

Important as is this view of the harmony of Scripture-teaching, thus doctrinally considered, the subject itself, in connexion with which this agreement is so clearly seen, and this harmony so delightfully felt, is thus, comparatively speaking, shown to be infinitely more important. It is not unusual for those who "know righteousness, and in whose heart is God's law," in speaking on spiritual subjects, to distinguish between duty and privilege. In many respects the distinction is correct, and may be usefully observed. There are duties to which we are bound to attend: they are brought before us in the divine commandments. There are blessings which it is our privilege to receive and enjoy: they are brought before us in the divine promises. But the distinction must not be carried too far, as if it extended to every point of the subject respectively. As all the commandments of God are for our good always, so it must be our privilege to observe them. "Blessed are they that do his commandments." And as the promises of God are "given to us," that "through them we might be partakers of the divine nature,"-that we might so conform to it in our own,