phet, "My father! my father! the chariot of Israel, and the horsemen thereof;" and to acknowledge with grateful joy, "The spirit of Elijah doth rest on Elisha." When societies were torn by factions, her heart bled for the church of God. She could not understand how any persons, professing high spirituality, could admit the insinuations of disaffection; or that those who in words "prayed for the peace of Jerusalem," could discourage her watchmen, or disturb her streets with the noise of contention.

During one period of her life, she was induced to attend, once on each Lord's day, the ministry of a clerical brother-in-law. But it is to be stated, that she thought it right, on mature deliberation, to desist from the practice. An occasion arose for asserting her Christian liberty in this particular; and she never regretted that she had taken a firm stand. It was done with great respect for the parties immediately concerned, but with uncompromising allegiance to Christ and to spiritual religion. She was unwilling to forego those Wesleyan services which are especially devoted to the edification of believers; to incur the risk of hearing statements at variance with the views of Christian privilege in which she had been instructed, and of which she had the evidence in her own heart; to unsettle a rising family, by dividing its religious attentions, and allowing an occasion of unprofitable comparisons; or to sanction the idea that Methodism is incomplete as a church, and that its ministry is only supplementary to some other. As to this last point, Mrs. Thornton's judgment and feeling were most decided; and she rested on principles which, fairly and abstractedly stated, few will question, namely, that eternity is greater than time; that the promotion of vital religion is the church's supreme duty; and that all MEANS are valuable simply in relation to this OBJECT. On the same ground we meet every exclusive claim; and we deny the theory which has long existed in rudiment, and which now offends Christendom with its sectarian details,-a theory which defies all the laws of evidence, inspires its advocate with a boldness exactly proportionate to his ignorance of inward religion, and vainly hopes to compensate the lack of argument, by its unsparing condemnation of every man whose voracity of belief is not equal to its requirements.

If these free remarks be considered unsuitable to this place, the defensive plea is, that the great question of A LIVING CHRISTIANITY is in dispute. "Methodism is the old religion;" at least, in the esteem of her whose life is here sketched. She believed it-she felt it-to be a revival of primitive Christianity. Hence sprang her confidence that, whatever may be swept away by the tempests, this fabric shall stand, being founded on a rock.

During a long life, Mrs. Thornton had witnessed, in its onward course, a great work of God. Before she sank in death, its influence had extended, under various names, to every class of society. The labour of a hundred years was not bestowed in vain. A nation confessed the result; and its current literature was coloured with revived truth. One of the witnesses that Methodism is the religion of the primitive church, has been here permitted to speak for herself. She endured many of the storms of life, serene and unmoved; she imitated the holy women of old, who "laboured much in the Lord;" and she died in the triumph of faith. Myriads of such testimonies are given to us; and can we fail to draw instruction from them? Are they not

eminently valuable, as affording a guiding light amid the perplexities of our own times? We are required by some to abandon Methodism, and thus to escape fearful condemnation. Shall we yield to the demand? Let the question be resolved, as in the presence of those glorified spirits whose departing hour was bright and cloudless. Higher motives for our decision we have; but the love of a sainted ancestry might forbid the apostasy. But the Wesleyan Methodists of the second century will obey the command of One infinitely greater than even his most faithful witnesses: "Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD: joy and gladness shall be found therein, thanksgiving, and the voice of melody.” (Isai. li. 1—3.)

MEMOIR OF MR. WILLIAM LENNY COLE,

LATE STUDENT IN THE WESLEYAN THEOLOGICAL INSTITUTION.

WILLIAM LENNY COLE, son of Abraham and Rebecca Cole, of Thorpe-le-Soken, near Colchester, was born at Holbrook, near Ipswich, March 22d, 1819. He received the elements of a plain and useful education at a school in that village, conducted by Mr. W. Laker, who watched over him with great care, and instructed him, not only in the usual branches of secular knowledge, but in those truths without the knowledge of which, all other instruction, in reference to the great purposes of man's being, is vain. When twelve years old, William was apprenticed to Mr. William Griffin, linen-draper, Colchester, where also he experienced the watchfulness, and received the counsel, which youth so greatly needs, and which too many persons, to whom the charge of youth is committed, neglect to furnish. Happily for him, this was not the case in his new situation. The seed had been sown, and already were there evidences that it had taken root, and at last begun to grow; and the domestic training with which he was now favoured, together with the influence of the faithful ministry of the word of God, more fully enlightened his mind, and strengthened his determination to "remember his Creator in the days of his youth." He saw more clearly both the general evil of sin, and the sinfulness of his own heart, and was thus led earnestly to desire to flee from the wrath to come. At this time, Doddridge's "Rise and Progress of Religion in the Soul" was put into his hands. He read it attentively, and with much benefit. Light was increased, and feeling strengthened. The language of his soul was, "What must I do to be saved?

"

and under the influence of the convictions which his conscience had received, and guided by the directions which he heard from the pulpit, and which were repeated to him in private, he sought the Lord with all his heart, thus striving to enter in at the strait gate, that he might thenceforth walk in the narrow way. And while thus seeking for that vital union with Christ by which he might become a member of his mystical body, the spiritual church, composed of the whole com

pany of the "called, and chosen, and faithful," he did not lose sight of the duty and privilege of membership with the visible and professing church. He therefore joined the Wesleyan society, as one of its branches; and in the diligent observance of the ordinances of religion, sought the power of godliness in connexion with its form.

Thus seeking, he found. His conversion was connected with no circumstances particularly remarkable. He was pointed to the Lamb of God, and in earnest prayer the penitent sought for pardon. He was enabled to believe in him who justifieth the ungodly, and thus obtained peace with God through our Lord Jesus Christ. From that time it was manifest that he was renewed in the spirit of his mind; and that, in walking humbly with God, he gave diligence to make his calling and election sure. His behaviour was consistent with his profession. He was active in business, attentive to its duties, and secured the approval and confidence of his employers.

In 1835, his apprenticeship having expired, he removed to a situation which he had obtained at Oxford. There, likewise, he maintained the same consistency of character. In April, 1836, he went to reside with his eldest brother, at Colchester. From the time of his own conversion, he had felt an earnest desire to be permitted to seek the salvation of others; and he now believed that it was his duty to "call sinners to repentance." For this work he began to prepare himself, by spending his leisure time in the more careful study of the Scriptures, and in the perusal of such works of divinity as were accessible to him. He was soon admitted on trial as a Local Preacher. In October, 1837, he obtained a situation at Driffield, in Yorkshire. He continued his labours there, and they were not unfruitful. His attention, too, became more fully directed to the work of the ministry, as the employment to which life should be devoted. He referred to this subject in a letter written to his parents. He says, “I believe that I am called to preach the Gospel. I can say,

"The love of Christ doth me constrain
To seek the wandering sons of men.'

The work has become increasingly delightful to me. My best and happiest moments are those which I am permitted to spend in this branch of the service of God. I love his cause; and the other evening, while at prayer, I was led to promise the Lord that I would give myself entirely to his work. I labour, indeed, under many disadvantages. I want time; I want books. But the best of all is, that I can say, 'God is with me.' My face is still Sionward. My soul thirsteth for God, yea, for the living God. I am not without temptations. Satan often harasses me about preaching. I try to consider the evidences of a call to the ministry; and then I am perhaps tempted to give it up, and turn my attention to business. But when I think on the blessings I often enjoy while engaged in the service of God, I feel that these thoughts are indeed temptations, and that I should sin in yielding to them. I shall therefore continue on the Plan as a Local Preacher, and await the guidance of divine Providence. If it is the will of God that I should devote my life to this great work, he will open the way before me."

His expectation was not disappointed. His character, his promising talents, and his useful labours, attracted the attention of the

Superintendent Minister of the Driffield Circuit, who conversed with him on the subject; and ultimately, having been recommended by the Driffield Quarterly Meeting, he was examined at the District-Meeting, and proposed as a candidate for the regular ministry to the ensuing Conference, when he was received on trial, and directed to enter the Theological Institution at Stoke-Newington. He became one of the students there in October, 1839. A few extracts from his diary, during the months immediately succeeding, will show with what views and feelings he regarded this new and most important portion of his life. "Oct. 9th. Surely the Lord has brought me here. I cannot doubt but that this is my providential path. May I have grace faithfully to walk in it! May my labours be so blessed to those to whom I may have to minister, that my usefulness may be lasting, extending even to coming generations!" "Nov. 1st. To-day I heard that brother Dunstan is no more! In the midst of life we are in death. O my God, give me grace to live so that I may continually be prepared to die!" "Nov. 19th. I would give myself afresh to God; and, feeling how greatly I need a spirit of constant watchfulness and earnest prayer, I resolve, by his help, to spend some time, every day after dinner, in calling on my Father which seeth in secret, for the richer blessings of his grace, that my heart may be more completely established."

6

His studies in theology he sought also to connect with the improvement of his religious experience. On the 11th of December he thus writes :—“ After hearing a lecture from Dr. Hannah on Entire Sanctification,' I saw it to be my own privilege thus to be devoted to God. When alone, I cried to God to 'cleanse the thoughts of my heart by the inspiration of his Holy Spirit, that I might perfectly love him, and worthily magnify his holy name.' I was greatly blessed, though not so much as I should have been with stronger faith and still more earnest desires." Two days afterwards he refers to the same subject. "Dec. 13th. Mr. Osborn (George) met us in the lecture-room to give us our quarterly tickets. I told him of my feelings: he encouraged me, and gave me suitable advice. In the concluding prayer I was more abundantly blessed than ever. My heart was filled with love, and I felt that the blood of Christ did indeed cleanse from all sin. I need every moment the merit of his death: every moment may I feel it applied!" So, also, on the 20th of December he says, that he has "been reading, in Watson's Institutes, on love to God;" and adds, that he felt it to be his duty to examine himself, whether the fruits and evidences of love to God were to be found in his own heart and character. He desired not only to understand the doctrines of theology, but to experience, in his own soul, the blessings to which they referred.

A brief notice in his diary, dated "Jan. 1st, 1840," will show the feelings with which he began the year which was, in the order of Providence, the most solemnly-important one of his short life. "Last night I preached at Poplar. It was good to be there. I gave myself afresh to God. May this year be the happiest I have ever spent!' About three weeks afterwards he went into Essex, to be present at his sister's marriage. He travelled on the outside of the mail, and during the whole journey the rain came down in torrents; so that he arrived at home in an extremely uncomfortable state. A severe cold was the consequence, which laid the foundation of the disease which at length removed him to the eternal world. Hitherto his health had been

good; but he never after this seizure recovered his former strength Hopes, indeed, were at first entertained, that relaxation from study, and the air of the country, with care and medical skill, would check the disorder, the early symptoms of which began to be apparent. In March, therefore, he left Stoke-Newington for the purpose of spending a few weeks with his friends at home. In May he appeared to be so much better, that he returned to the Institution. "May 7th. I am once more going to prosecute my studies. God has given me the desire of my heart. He has afflicted me, but it has been in mercy; for I already feel that my affliction has improved my religious experience. It has brought me nearer to God."

He spent the following vacation with his friends, and seemed to be much better for residing among them. He thus writes, on the 20th of August:-"To-day I returned to Abney-House. I think my health is much improved. I have been brought to feel more completely than ever my dependence on God. I also feel the necessity of diligence and seriousness. Life is uncertain. I cannot reckon on to-morrow: I must work to-day. May God sanctify the dispensations of his providence to my spiritual benefit! May the remainder of the year be prosperous and happy! If it be the former, it will be the latter."

During the winter, however, his health again failed; and in February it was so much impaired, that it was necessary for him to leave the Institution, and again to seek rest at home. After spending about five weeks there, he went to Walton, on the Essex coast, and remained there about three weeks, and seemed to be somewhat revived. However, on returning to Colchester, it became evident that his recovery was now hopeless. Almost daily his increasing weakness became apparent. His wasting frame declared but too plainly that disease was working at the root. But though he had hoped to spend his life in preaching the glad tidings of salvation, yet now that he saw that he was called thus early to put off this mortal tabernacle, he sought and found grace to resign himself to the will of God. He was not only supported, but filled with divine comfort. His weakness was such that he could not speak much; but what little he did say, declared that he had perfect peace as to the present, and good hope as to the future. He often suffered severely; but in suffering he rested in the Lord, and waited patiently for him. His whole trust was in Christ. He often repeated,

"I the chief of sinners am,

But Jesus died for me."

Not many days before he died, he said,

"O grave, where is thy victory ?

O death, where is thy sting?"

and, after a brief pause, he said, very solemnly, "It is gone; it is gone." Raising his wasted and weakened arm, and waving his hand three or four times, he said, "Thanks be to God who giveth us the victory through Jesus Christ our Lord." He was preserved in this state to the very last. When actually dying, he repeated, with great feeling, the whole of the hymn,—

"Rock of Ages, cleft for me," &c.