of confounding what ought to be kept far asunder, the duties of the closet should never be neglected. Whoever attends to these in the manner in which Mr. Wesley evidently desired most earnestly that the members of his societies should attend to them, will be prepared to engage in those more active duties to which the providence of God may call him, at once most safely to himself, and most beneficially to others. Let it, then, be felt to be a sacred obligation to devote a regular portion of time to Christian retirement; and let Christian wisdom be exercised in the arrangement of some plan for its most profitable occupation. Whatever is performed in a careless, hurried, irregular manner, will be connected with so little pleasure, so little profit, that soon it will not be performed at all. Among the works printed by Mr. Wesley, for the purpose of circulation throughout the Wesleyan societies, were some short but very valuable pieces of religious biography. Some of them referred to persons who were not at all connected with Wesleyanism, and had, indeed, gone the way of all flesh long before Mr. Wesley's name excited any attention in the world. But he was no bigot. He delighted in the exhibition of Christian principle and feeling wherever he found it; and, from the very beginning, by the publication of examples of Christian sanctity, taken from different Christian communions, he sought to fix the attention on the agreements, rather than on the differences, of Christians; and to cherish the principles, as well as to invigorate the feelings, of a true and catholic charity. Subsequently, examples of the same sanctity were presented among the people of his own peculiar charge; nor, from that day to this, has the important succession failed. The result has been one of the richest series of biographical works ever given to the public; and the time is not distant, when their value will be acknowledged beyond the limits of the religious community in which they had their origin. In the mean while, the subject is one to which the attention of the members of the Wesleyan societies and congregations may usefully be directed. What sometimes are termed "the peculiarities of Methodism," do not relate to the great doctrines of the Christian faith. These Mr. Wesley held and taught and by the Preachers who are distinguished by his name, they are still held and taught-according to the strictest rules of catholic orthodoxy. In this respect, the most decided opponents of Methodism cannot charge it even with any approach to heresy or sectarianism. The leading creeds of the ancient church are unhesitatingly adopted, and adopted on the same grounds on which they are received in England by the national Episcopal Church, because "they may be proved by most certain warrants of holy Scripture." The peculiarities which distinguished Mr. Wesley's preaching, and, if so it may be termed, that theological system which the Wesleyan Ministers and societies have embraced, relate, not so much to the porches of the temple, as to its inner sanctuary. It was in reference to this that Mr. Wesley was accustomed to say, and was often greatly misunderstood for saying, that religion did not consist in orthodoxy; that is, that it was possible that all the articles of orthodox belief might be embraced, without the possession of what the writers of the Church Homilies have significantly termed "the lively and true faith of a Christian man.' On this subject, misunderstood as he was, (not to say, misrepresented,) he said no more than had been previously said by the early English Reformers: For even the devils know and believe that Christ was born of a virgin; that he fasted forty days and forty nights without meat and drink; that he wrought all kinds of miracles, declaring himself very God. They believe, also, that Christ, for our sakes, suffered a most painful death, to redeem us from everlasting death; and that he rose again from death the third day. They believe that he ascended into heaven, and that he sitteth on the right hand of the Father, and at the last end of this world shall come again and judge both the quick and the dead. These articles of our faith the devils believe, and so they believe all things that are written in the New and Old Testament to be true. And yet, for all this faith, they be but devils, remaining still in their damnable estate, lacking the very true Christian faith." "What, then," Mr. Wesley naturally asked, "What, then, actually constitutes religion? "His peculiarities-if so they are to be termed-relate entirely to the reply which he believed the Scriptures furnished him to this all-important inquiry. He saw, or thought he saw, that the great design of the Gospel was to bring sinful man to God in this present world; and thus to prepare him for dwelling with God in perfect felicity, and everlasting communion, in the world to come. He saw, or thought he saw, that the central point, the very key-stone of religion, personally considered, was what the Scrip. tures termed "salvation,"-a present salvation, received by faith, consciously enjoyed, and issuing in a life of entire devotedness to God. He saw, or thought he saw, that the justification which was received by faith, implying the remission of all past sins, acceptance as righteous, and adoption into the divine family, was witnessed to the heart of the believer, by the Holy Spirit, the Comforter; who likewise renewed the soul in the image of God, and strengthened it for the performance of his will. He likewise saw, or thought he saw, that the promises of the Gospel related to a deliverance yet more full and extensive than from the power and dominion of sin; and that they invited to the enjoyment of such measures of the love of God, as were exclusive of all that is properly termed "inbred sin." Thus he believed; and, thus believing, so he preached. And to these peculiarities, if so they must yet be termed, not only do his own didactic writings refer, but likewise those biographical volumes which were published under his own direction during his life, as well as those which have been added to the series since his death. It is far from the design of the present papers to recommend a course of reading exclusively, or even principally, biographical; but, on the other hand, neither should that department of theological reading be only intermitting and casual. No settled rule can be laid down on the subject. Much must depend on the extent to which the time allotted to retirement can be carried; and something will always be found to depend on the state of individual feeling. Each reader must judge and decide for himself. The object of the present papers is to furnish some materials for judging, and thus to render the task of personal decision somewhat more easy. It has been already intimated, that Mr. Wesley furnished his societies, at an early period, with some eminent examples of Christian sanctity, though mixed, in the individuals themselves, with much that he entirely disapproved. Such were the abridged sketches that he gave of the "Lives" of "Gregory Lopez," and of the “ Marquis de Renty;" with which may be connected an abridgment of the "Life of Francis Xavier," a celebrated Roman Catholic Missionary to the east. The three are chiefly remarkable for the exemplification which they furnish of that essential characteristic of Christian sanctity, unreserved and unhesitating devotedness to God. The exemplification is seen, however, in close connexion with very erroneous views as to the entire nature of religion itself. Lopez, De Renty, and Xavier, all belonged to what may be We shall give, in foot-notes, the size and dates of the editions last published at the Conference Office. We may thus furnish the reader with a list, from which he may make his own selections. Renty, a Nobleman of France. Ninth edition. 18mo. Pp. 71. 1830. An Extract of the Life of M. de The Life of Gregory Lopez, &c. Abridged by the Rev. John Wesley. 18mo. Pp. 63. 1825. The Life of Francis Xavier, &c. By James Morgan. 18mo. Pp. 125. 1826. termed the Kempis school of asceticism, in which the great Christian doctrine of mortification was too frequently confounded with voluntary austerities which, to say the least, gave religion an exceedingly unlovely character, and clothed those paths with an almost repulsive gloom, which ought to have been so described, as to show, that even the way of self-denial and cross-bearing is a way of pleasantness and peace. Truly devoted to God as were the persons whose Lives are thus recorded, their views of God's method of saving men were exceedingly imperfect and obscure. indeed, there seems little danger of At present, their being too closely imitated in those respects in which they were most mistaken. Conformity to the world, and self-indulgence, are evils of a far more threatening character. As examples, therefore, of resolved submission, however painful its specific exercises, the sketches on which we are now remarking may be read with advantage. In guarding against the mistakes into which, through their very incorrect notions of religion generally, these holy men fell, we must remember, that, however much the true nature and extent of self-denial might be misunderstood, yet that it is a real, a most explicit, injunction of Scripture, that we should mortify, through the Spirit, the deeds of the body. Better is a mistaken mortification, than a careless self-indulgence. There are religious professors to whom the perusal of the histories of men like De Renty and Lopez, with all their mistakes, might be exceedingly profitable. The nervously timid, the reserved, the scrupulous, might have their mistaken tendencies strengthened into habits which, to say the least, would be very undesirable; but there are those whose besetments are of a very different order, and who may find, in such sketches as these, a corrective of what otherwise might become levity, and forwardness, and presumption. Indeed, there are few who desire truly and unswervingly to live to God on the principles which teach them to say, "I am crucified with Christ; never theless I live; yet not I, but Christ Another example of genuine and 18mo. Pp. 418. 1839. The original Life was written (compiled, we should perhaps say) by the celebrated Jonathan Edwards. The character and religious experience of Brainerd are, however, shown as clearly in Mr. Wesley's "Extract," as in Mr. Edwards's larger volume. VOL. XIX. Third Series. JULY, 1840. 2 S great doctrines of redeeming grace. Few biographical writings deserve to be more frequently opened by the Minister, especially the young Minister, than this Life of David Brainerd. Indeed, it may be read with profit by all who love our Lord Jesus Christ." In some portions of the work, indeed, a morbid gloom is plainly apparent. Brainerd suffered much from disease in those forms in which it would be most likely to affect what are usually, and not without significance, called the spirits. Nor were all his religious views favourable to continued joy in the Lord. Had he fixed his attention on the paternal wisdom and love which chastened him, not unfrequently with strong chastenings, his faith would have been strengthened, and even when in heaviness through manifold temptations, he would have rejoiced with joy unspeakable and full of glory. But, not always understanding the power of disease, and regarding God as a Sovereign who, in the exercise of his will, often called his people to walk in spiritual darkness, his own experience was often cast into shadow, when God would have been more honoured by a happier frame. Still, throughout the work, religion, in its personal influence, and in its diffusive power, is most impressively exhibited, as well as in its beneficial effects on the social state. The attention of the reader must now be called to a few works which, supposing Mr. Wesley's religious views to have been correct, may be described as far more valuable than those which have been already mentioned, for the obvious reason, that, on the supposition which, to a Wesleyan, will not be considered as a questionable one, they are more scriptural, and give an account of Christian character more exactly correct. The present papers are not intended to be at all controversial, in the usual acceptation of the term. Designed, as they are, for practical purposes, and written for those whose opinions on the scriptural account of the work of God in the soul are fixed, they may be allowed to assume what, under right to explain and defend. Ad- may be termed " vary from each other. They are delivered by persons very different in their circumstances, as well as in their natural temperament and intellectual culture. Nor have they ceased to be given. And what is given more recently, is to the same effect as those which were first published. And, for this reason,—the unbroken continuity of the testimony itself, it would be matter of deep regret, were the earlier witnesses allowed to retire from notice. Though dead, let them yet speak. The examination of their testimony will show it to be possessed of a simplicity and freshness, by which its value is well sustained, not to say, increased. There are two very brief publications-biographical, they may be called, rather than biographieswhich every Wesleyan should occasionally peruse: The "Letters" of "Jane Cooper," and of "Mrs. Lefevre." Both are strongly recommended by Mr. Wesley in some of his own laconic, but very forcible prefatory remarks. Thus, of the first, he says, "All here is strong, sterling sense, strictly agreeable to sound reason. Here are no extravagant flights, no mystic reveries, no unscriptural enthusiasm. The sentiments are all just and noble, the result of a fine natural understanding, cultivated by conversation, thinking, reading, and true Christian experience. At the same time, the letters show a heart improved, as well as the understanding; truly devoted to God, and filled, in a very uncommon degree, with the entire fruit of his Spirit." Nor is he less decided in what he says of Mrs. Lefevre's Letters :-" I am not ashamed to recommend them as patterns of truly polite epistolary correspondence, expressing the noblest sentiments in the most elegant manner; in the purest, yea, and finest language. Yet, undoubtedly, even Letters of Jane Cooper; to which is prefixed, An Account of her Life and Death. 12mo. Pp. 36. 1833. An Extract of Letters on Religious Subjects. By Mrs. Lefevre. Pp. 140. 1836. 18mo. the beauty of language is nothing compared to the spirit which breathes throughout. Happy they who both taste her spirit, and are partakers of it; who walk in the light, as He is in the light, and know that the blood of Jesus Christ his Son cleanseth from all sin." Strong as are these recommendations, they do not go beyond the truth. There are many larger volumes which do not contain so much of what is truly profitable as these two-tracts, they might almost be called; for, in point of size, they are little more. To both, Mr. Wesley's language about strong, sterling sense, may be applied. There is no indulgence of emotion for the mere sake of emotion. And, what is very important for young Christian readers, there is nothing bordering on the romantic,-nothing put in for the sake of effect. Testimony is borne to the power of divine grace in reference to what are truly the higher walks of religion; but this is borne modestly and plainly, and in a manner calculated especially to promote the growth of the soul in holy simplicity. A revived attention to these excellent pieces, and a much more extended circulation of them, would, under the prospering blessing of God, be connected with very happy consequences. Once for all, it may be said, that if what have before been termed the peculiarities of Methodism be scriptural, they are intended for actual experience. It will not do for them to be confined to the discourses of the pulpit. If scriptural at all, they essentially belong to "that good, and acceptable, and perfect will of God," which it is our bounden duty, not to say, our highest privilege, to seek to " prove," to prove, that is, by our own personal experience. A renewed and extended circulation of these "Letters of Jane Cooper and Mrs. Lefevre," would-and especially, in these days of religious peace-encouragingly, as well as instructively, direct attention to the subject; and days of peace might thus become days of a very blessed prosperity. |