might abound," &c., we find, in combination with much that meets with our approval, some most objectional statements.

"These words of St. Paul," says the preacher, "unfold to us some daring as well as profound thoughts. The law entered that the offence might abound,' and God sent it; God would have the offence abundant. The sin was already there. Deep in the constitution of humanity the poison was already working, and God would have it developed, in broad, full, strong manifestation. The driving of evil out to the surface, where all can see it in the broad daylight, is, as in some deadly forms of fever, the first step towards a cure," &c. pp. 71.

This is strange doctrine, and faulty logic. According to our author, the commission of sin is the first step towards the removal of evil from the soul; the modus operandi of this process of moral cure he does not explain. The illustration which he supplies is altogether inappropriate; in "some deadly forms of fever," "indeed, "the driving of evil out to the surface" may contribute to the cure, because what is driven there lessens the quantity of "evil" with which the vital organs have to contend; but does, we ask, the "full, strong manifestation" of depravity lessen its power in the soul? Surely not; Scripture, experience, and observation, all prove that the perpetration of sin strengthens depraved passion, and induces a moral callousness aptly described by the Apostle as "having the conscience seared with a hot iron." We have never heard of one person cured, even partially, by exhibiting his wickedness "in the broad daylight;" nor do we believe that our author has, in this respect, been more highly privileged than ourselves.

That "God would have the offence abundant," in the sense indicated in the above extract, we regard as a statement utterly untenable. The God of purity, truth, and love, cannot desire "the abundance" of that which he declares that He hates; which He has explicitly and solemnly forbidden; and to the commission of which He has attached the most fearful penalties. The words, "Moreover the law entered that the offence might abound," will reasonably bear an interpretation very different both to that which Mr. Brown puts upon them, and that of those "cautious commentators," of whom he speaks, who suppose the law spoken of by the Apostle to be "the Mosaic law." We regard the words as teaching, that the law was given in order that men, by viewing their conduct in its light, might see its awful turpitude, and that they might not be able to plead, in arrest of the Divine condemnation, a lack of that knowledge of good and evil which the law gives. "Where there is no law there is no transgression,"-no evil or "offence" meriting punishment or as Paul has it, in connection with the words under consideration,-"Sin is not imputed when there is no law" (Rom.v.13.). Sin, resulting from involuntary ignorance, is not regarded by God as an offence against Him; but where the law is known and yet violated, "the offence abounds." This is, also, the meaning of Paul, where he speaks of "sin by the commandment becoming exceeding sinful" (Romans vii. 13.)-equivalent to the law causing the offence to abound-and the same principle is involved in those words of Christ, concerning the unbelieving Jews,-" If I had not

come and spoken unto them, they had not had sin; but now they have no cloke for their sin." (John xv. 22.) The light which they enjoyed, in connection with the personal ministry of Christ, increased their responsibility, and its rejection rendered them far more guilty, in the sight of God, than they would have been had they never known it. The Saviour's teachings were a law which, in the experience of all who rejected them, caused "the offence to abound."

Now God, hating the depravity which, ever since the fall, has been the sad inheritance of humanity, and those manifestations of it which have filled the world with lamentation and woe, and desirous of bringing it to an end, has given men a law by the application of which to their conduct they may see what an evil thing sin is, and be led to seek deliverance from it. This we believe to be the only scriptural and rational view of the subject; the theory of Mr. Brown, in our view, is open to grave objections.

We did intend to make some remarks on his views of confession, in connection with the Fatherhood of God, as not sufficiently recognising the claims of "the Blessed and only Potentate," and on other topics discussed by him; but our space is exhausted, and we must forbear.

In conclusion, we can only add that, notwithstanding the exceptions we have taken to some of its reasonings, we regard "The Divine Treatment of Sin" as a volume of more than ordinary value.

Biography,

MEMOIR OF MR. JOHN LOFTHOUSE, OF CLITHEROE, JOHN LOFTHOUSE was born at Goosnargh, near Gurstang, Lancashire, in the year 1787. His parents attended the Church of England. When a youth about fourteen or fifteen years of age, he came to reside at Clitheroe, to serve an apprenticeship with his uncle, a respectable tailor and draper. It is believed that after this he continued for some time to attend the Established Church, but things connected with his spiritual welfare made no deep impression on his mind, until he was about twenty years of age, when he was awakened under very peculiar circumstances. He and another young man went to a neighbouring village, to rob an orchard. It was a stormy night; the lightning flashed, the thunder pealed, and as they climbed the tree to reach the fruit, John's companion (a young man somewhat hardened in crime), wished the lightning would again flash, so that they might see. This expression so alarmed young Lofthouse, that he dropped from the tree, retraced his steps, and became painfully impressed with his state as a sinner. The question naturally suggested itself to his mind.-What would have been my doom, if under these circumstances the Master had summond me to my final account? He "thought on his ways," and sought to turn "his feet" into God's "testimonies." Being anxious to learn the way of salvation' he went to hear the Methodist preachers, and it pleased God so to apply the truth, as presented by the preaching of the Gospel, that he was enabled to rejoice in Christ as his loving Saviour. Having realized the

power of Divine truth in his own soul, he became deeply interested in the salvation of others. His attention was first directed to his parents; he had an earnest desire to pray with them under their own roof. Three times he travelled from Clitheroe to his father's, purposely to engage with them in prayer, the double journey being upwards of forty miles: the last time he was permitted to supplicate God's blessing upon them, and he returned thankful for such a privilege.

He continued a faithful and devoted member of the Wesleyan Society till the year 1835. He then became one of the founders of the Wesleyan Methodist Association Society in Clitheroe, and laboured long and hard for the prosperity of that cause here. Besides zealously labouring in the Sunday-school, as superintendent and general visitor, he sustained the offices of Circuit Steward and Class Leader. His ardent love to Jesus, his kind and courteous disposition, together with a healthy constitution, enabled him to become eminently useful: his labours will long be remem. bered by many here.

The last year of his life was perhaps the most affecting and eventful period in his history. During this time he was visited by a brother, who for more than twenty years had laboured as Wesleyan Missionary in the West Indies. The few weeks they spent together were to John solemnly interesting. His brother returned to the West Indies under the impression that their next meeting would be in heaven. John, like many parents, had sorrow on account of his children, some of whom were living without God; but believing, "that the effectual fervent prayer of a righteous man availeth much," he earnestly pleaded with God on their behalf; and his last days were cheered by his son Robert (a poor prodigal who had served several years as a soldier, in different parts of the world) turning to Jesus. Hearing of his father's illness, he hastened to Clitheroe from York, that he might impart words of comfort to him while passing through the valley, and (as he said), "that he might be privileged with praying with the father, whose prayers had followed him in different parts of the world." When John's end drew near, there were circumstances just transpiring which made his case exceedingly affecting. His eldest daughter, Mrs. Starkie, and her two daughters, were just about to sail to Queensland, and as the day fixed for their departure approached, it became a question whether they would have to leave their beloved parent just on the verge of Jordan. They were permitted, however, to witness the glorious victory achieved over the "last enemy." Their honoured father was enabled to triumph "through the blood of the Lamb." His last breath was spent in prayer for his daughter and grand-daughters, that God would direct and protect them during their voyage, and bring them in safety to their destination; and that when, like him, they had finished the voyage o'er the "sea of life" they might meet in the "port of glory." Thus our beloved brother passed away to his reward, April 2nd, 1863, having laboured in his Master's cause fifty-six years. His end was peace.

R. H. DRYDALL.

MEMOIR OF THE LATE MR. JOSEPH PEARSON, OF EGREMONT, NEAR WHITEHAVEN.

THE subject of this memoir was born at Egremont, Cumberland, on the 24th of May, 1830; his parents were not professors of religion, yet maintained a good moral character, attending the Established Church, and bringing up their children in what they considered to be the fear of the Lord. At an early age our late brother was apprenticed to a stone mason, Mr. Joseph Herd, of Bankend, a pious and consistent member of

the society at Egremont; here he spent a considerable portion of his life. Being steady and trustworthy, he was employed as a journeyman; and though his first master preceded him in his journey to the skies, yet he remained in connexion with the same business as long as he was able, under succeeding masters, and last of all in the employ of our esteemed brother, James Smith, who now extensively carries on the same business. On the 4th of December, 1854 our late brother was married to one who proved a helpmate indeed, in Catherine Street Chapel, Whitehaven, by the present Editor of our magazines, the Rev. W. Reed; his widow survives him as one who sorrows not without hope, looking forward to a recognition, not union, in the heavenly world where the loss of friends is not known or feared, and where all God's people shall be equal unto the angels.

The first serious impressions experienced by our departed brother (of which we have any account), were produced by a conversation with a friend about eighteen years ago. At the conclusion of that conversation, his friend asked him, "What he thought his sins would do for him?" Joseph made no reply, but the Spirit of the Lord firmly fixed the question upon his mind, and in much mercy showed him that his sius, if unpardoned, would lower him to the lowest hell; this is what (as he has been heard to say) he saw his sins would do for him. It appears, however, that it was not till about two years after, February 4th, 1848, about half-past twelve o'clock, in the hour of midnight, that he experienced a change of heart, which continued to manifest itself till the end of his life. It was during a season of revival services held in our chapel, in the year 1848, an account of which was taken down each night as they occurred. Joseph's conversion was on a Friday night. It is recorded, that a Mr. Jones preached to a large congregation, the Spirit of the Lord was powerfully present, many remained at the Prayer Meeting, and expressed a concern for salvation; after the meeting some of the members thought it necessary to follow some young men, who they knew would call at a brother's house on their way home. On their arrival, one of the brethren stood up and addressed them on the importance of being in earnest for the salvation of their souls. While spending some time in singing and praying, and exhorting, the Spirit of the Lord was again powerfully felt, carrying conviction to many hearts; at this moment our late brother Pearson was standing and leaning near the door; on being spoken to by a brother, he cried out,-"I CAN STAND IT NO LONGER,' and fell down upon his knees, as if shot, sobbing like a child. He wept, he prayed, he wrestled in prayer, and by the assistance and teaching of the brethren, he was brought to see Jesus as bis Saviour; and through faith in Jesus he was led, and enabled, in the solemn, silent hour of midnight, to rejoice in reconciliation to God through a Saviour's blood, and at once he joined the Society. From such a conversion, so manifest, so clear, and so decisive, no wonder that our late brother's passage through life resembled the path of the just, that shineth more and more unto the perfect day." There was no turning back, no backsliding from God in him; his conduct was steady faithful, consistent. Immediately after his conversion to God he entered into every good work, became a Sabbath-school teacher, always taking his part, and more than his part, in conducting the school and delivering addresses to the scholars. His name speedily appeared on the Prayer Leaders' Plan; then, in Methodistic course, we have him as an exhorter, and afterwards a Local Preacher; his name still remains among those of the brethren, edged with mourning of departed worth. faithful to his appointments, exhorting, inviting, and often in tears warning his fellow men to flee from the wrath to come, and lay hold upon

He was

Christ, the only Saviour. Our late brother showed his attachment to the Missionary cause, for many years, by keeping a Missionary box till his declining strength caused it to be placed in the hands of his eldest child; timidity and backwardness of disposition prevented him from being brought forward very publicly; consequently, he never shone conspicu ously, but with such a character, and such engagements, his religious experience was full, and kept in constant motion; there was no time for flagging in the way, no time for looking back; his motto was "Onward, Upward!" Often lifted up and cheered in spirits, but never in raptures, he looked steadfastly towards the end of life, and kept constantly the prize in view. When in affliction his principles supported him; cheered by the grace and goodness of God, he stood on the "Rock of Ages," never losing his confidence, but often looking forward and viewing the promised land, the heavenly Canaan. During the last two years of his life, being almost laid aside from any bodily employment, his mind was kept in peace,-peace with men, peace with God. In conversation with a friend on spiritual things, he one day stated, when looking forward to February, 1864,-"It will be sixteen years, James, since this great change took place in me." "The last time I saw him," says another friend, "he was in an excellent state of mind; reaching out bis hand and placing it in mine, he clasped it, and held it, and referring to the support ing influence he then felt, he said,- Jonathan, this is grace, this is grace, this is grace! the land is before us, and Christ is at the helm, Praise the Lord.' In his extreme weakness he often spake of "Going home, going home," Shortly before he died, being quite overcome, he fell into a drowsy, wandering sleep; when he revived, he said,-" He had seen an angel, who had told him that the Master had said that he would not have to stay here very long. He would soon come for him.'" Two or three days after, the soul of our late brother took its flight into the unseen world, October 28th, 1863; whether his dream was correct or not, it showed the bent of his mind; each may draw his own conclusion, but we are assured by the Psalmist, that "the angel of the Lord encampeth round about them that fear him, and delivereth them," and are equally confident that the Apostle Paul declares the angels of God to be "all ministering spirits, sent forth to minister for them who shall be heirs of salvation." Our brother is gone, gone we believe to a better world, though he, being dead, "yet speaketh;" peace, peace we say, be to his ashes till the morning of the resurrection, when these bodies of ours shall put on incorruption, and when mortality shall be swallowed up in life.

The death of our late brother was improved by our minister, the Rev. Mr. Dawson, on Sabbath evening, Nov. 15th, 1863, to a very large congregation, from 2 Thess. iv. 13, 14. A deep feeling of seriousness per vaded the service. W. J.

Recent Death.

DIED at Whitwell, in the Worksop Circuit, on Saturday, April 16th, 1864, Brother ALPHEUS STORY, aged 75. He was a member of the Society here from the time of the formation of the Association, and of the Wesley an Society before that time. He was for many years a zealous, active man, both in the School and Church, until infirmity of body laid him by; he was the first to lead in prayer, and first to speak in love-feasts; faithful to reprove sin wherever he saw it, he had had much forgiven, and he loved much, and was always ready to recommend his Master. His last end was peace. W. LOWCH.