necessary to obtain remission of sins, as his instruction was to teach us the way of righteousness. But this is contrary to scripture. Man, every man, is there represented as a sinner, as in bondage to sin and the devil, and as wanting redemption from them; as liable to punishment, and wanting salvation from it; as weak and frail, and wanting the divine assistance. For all these purposes Jesus came. He is therefore our Redeemer, our Savior, as well as our Instructor; and on him, by faith, we should rely for forgiveness, for effectual assistance in obeying his precepts, and for the acceptance of our imperfect obedience."

We now return to his narrative. "During part of the time that I resided at Ravenstone, I daily attended Mr. Wrighte's son: but, in proportion as I became more decidedly attentive to religion, my company was less agreeable; and, some difference arising about the management of an indulged child, I was dismissed from this employment. For some time afterwards, I lived on terms of civility with the family: but, on my decidedly adopting and avowing my present religious sentiments, this connexion was, as nearly as possible, dissolved. Thus all my flattering prospects from that quarter terminated. But it is better to trust in the Lord, than to put any confidence in princes."-The young man, who had been my father's pupil, lost his life about the time that he came of age, in a melancholy manner, on which occasion, my father says, "I wrote to Mr. W. in the most consoling, sympathizing manner I possibly could, introducing a few intimations of a religious nature; hoping that on so pathetic an occasion his answer might have made way for something further: but no answer was returned."

He proceeds: "Some part of that time also, I had two young relations from London under my care. I succeeded sufficiently well in bringing them forward in their studies, but I failed of gaining their attachment; and I became convinced, that I did not possess that patience, meekness, and self-command, which the instruction of youth, especially of indulged children, requires: and, having learned, probably better than I had any other good lesson, to trust in the providence of God for temporal subsistence, while I attended to the duties of my station; and, finding that I had, in my peculiar circumstances, quite sufficient employment, in learning and teaching religion; I deliberately gave up this part of my plan, resolving to undertake nothing more in the way of tuition, at least for the present. This being deter

mined, I solemnly vowed before God, never more to engage in any pursuit, study, or publication, which should not be evidently subservient to my ministerial usefulness, or, generally, to the propagation of genuine Christianity. In some respects, perhaps, my notions on these subjects were too contracted: but I rejoice, and am thankful, that I have hitherto performed this vow."

On this subject the following paragraph occurs in the 'Force of Truth.' "About this time"-the latter part of the year 1776-"after many delays, I complied with the admonitions of my conscience, and disengaged myself from all other employments, with a solemn resolution to leave all my temporal concerns in the hands of the Lord, and entirely to devote myself to the work of the ministry. Being thus become master of all my time, I dropped every other study, and turned the whole current of my reflections and inquiries into another channel; and for several years I scarcely opened a book which treated of any thing besides religion."

The purpose here described, so solemnly formed, so faithfully kept, and eventually productive of such impor tant results, must certainly be noticed as a very observable point in my father's history. The proceeding was still characteristic; shewing his usual determination of mind. Circumstances also, as he implies, might peculiarly call for it in his case: and, now that we have seen the event, we cannot help regarding it, as one of those steps which was to lead to the accomplishment of the special work, that divine providence designed him to perform. Considering likewise the ambitious views which had influenced his entering into orders, and many of his subsequent exertions, and the deliberate sacrifice of those views which was made by the resolution now before us, we can hardly avoid looking upon it, as marking a mind just arrived at that point of its Christian progress, at which, "after many delays," many hesitations, and misgivings, and conflicts, and fears, perhaps, for the consequences, it is at length brought "to count all but loss for Christ," "finds the pearl of great price, and goes and sells all that it may buy it."

Independently, however, of any thing peculiar to the present case, is not one compelled to exclaim, Blessed is that servant, called by his Lord to the work of the ministry, who thus "gives himself wholly thereto!"* His "profit

* 'EV TRÚTOLS IED 1 Tim. iv, 15.

ing shall be known unto all men:" his "labor shall not be in vain in the Lord:" he shall be "blessed in his deed." Alas! in this especially we fail, I fear, of imitating the primitive ministers of the gospel. And are not we, of the present generation, here in danger of falling short of our fathers; of men who have been called to their reward even in.our own time? Are we not often distracted by various studies, various pursuits, which pertain to the present life, instead of wholly given to the work of the Lord? Is it not from this, among other causes, that we are so liable to be ministers, indeed, in the pulpit, but, at the best, only ordinary Christians every where else?*

While I venture to suggest these inquiries, prompted, alas! in great measure by my own feelings, and my own consciousness, I would not forget the limitation which the subject of these memoirs himself puts upon what has given occasion to them. He observes, "In some respects, perhaps, my notions on these subjects were (then) too contracted." And accordingly I would add, that, though "for several years he scarcely opened a book which treated of any thing besides religion," this by no means continued to be the case, when his mind was made up and well stored with information upon theological questions. On the contrary his reading then became as various as he had the opportunity of making it. No book, which furnished knowledge that might be turned to account, was uninteresting to him.t It was his sentiment, that every student should be as excursive in his researches, as his particular calling would permit him to be; but that every one should have, so to speak, "a hive" to which to bring home his collected stores; should make all his acquisitions bear upon some useful object. So far from undervaluing solid learning of any kind, he esteemed it more and more highly, to the end of life; and earnestly pressed young men to acquire it, that they might consecrate it to the service of God. He longed to see other branches of literature rendered subservient to religion; and thought that, while too much, perhaps, was

See the admirable remarks on the Christian Ministry in Mr. Cecil's Remains.

† As examples I would mention, that, when Mr. H. Thornton's work on Paper Credit came out, he read it repeatedly with great satisfaction; having in some measure been prepared for the subject by his former study of Locke's Treatises on Money,' &c. At a much later period also he felt himself deeply interested in reading the Greek tragedians, and ather classic authors, with his pupils.

published directly upon theological subjects, there was a lamentable deficiency of literary works conducted upon sound Christian principles.

I may here introduce another remarkable letter, shewing the progress of his doctrinal views at this time. It is addressed to his younger sister, and dated December 30, 1776. I should have supposed it written after he had become acquainted with Hooker's works, had he not in the 'Force of Truth' so expressly referred his introduction to that great writer to the following month, January 1777. One expression in the letter certainly seems to imply that he had met with, at least, an important quotation from Hooker. It should be borne in mind, that in this and other letters, when he uses the term methodist, it is with the same limitation as in the 'Force of Truth:' it means neither the followers of Mr. Wesley, nor of Mr. Whitefield, whom it was first applied, and by whom it has been more or less recognized; but chiefly those persons, within the pale of the established church, who have incurred it, as a term of reproach, by a close adherence to the real doctrines (as they apprehend them to be,) of the reformation, and a conduct corresponding with their principles.* The letter is as follows:

"I told my brother I would give him my sentiments on some subjects he mentioned, in my letter to you. The first was the Methodists. And here I shall not begin to rail at them, or condemn them and their doctrines and principles altogether; nor yet shall I acquit, or extol them, in the gross. Their doctrines are the doctrines of scripture, by the help of a warm imagination, run into extremes; which, pushed forward by the same helps, may be represented as little better than madness, and as destructive of all practical religion. Their doctrines are, 1. Justification by faith alone: and in this matter they are evidently in the right, as every man who reads the Scripture must see. The doctrine, as I view it, stands thus: All men are actual sinners: No sinner can justify himself before God: If then he be justified, it cannot be by his own works, but by God's mercy and favor: And this mercy and favor are given to none but believers. At the same time, even our best performances have so much of imperfection in them, our fruit of holiness

* See note at the end of the first part of the 'Force of Truth.'

is so unsound,* that, before a holy God, even our best actions cannot justify themselves; much less atone for our manifold sins, or deserve any reward, or an eternal reward. Therefore our justification is not, in any sense or degree, attributed to our works, because they have no inherent merit, or acceptableness, in them, save that God doth mercifully condescend to accept them at the hands of believers. Therefore we are justified before God by faith: but then it is such a faith as worketh by love, love of God and man; bringeth the believer under the influence of the Holy Spirit: and the fruit of that Spirit is in all goodness, and righteousness, and truth. If faith do not this, it is so far from justifying any person, that it cannot justify itself: it is dead, inactive, unfruitful. Thus the necessity of good works is effectually secured, for without them there is no justification. And yet we are not justified by them, but by that faith which produces them. Read St. Paul's epistles, and St. James's, carefully, without any comment, and object to the doctrine if you can. The methodists therefore are to blame in this alone, that they do not guard their doctrine as St. Paul has done, but use such expressions in discoursing of it, as may be interpreted so, as utterly to destroy all good and evil; and dwell on these passages in such wise, as to neglect and undervalue those other passages which so plainly declare, that the design of the gospel is, to make us holy here, that we may be capable of being happy hereafter. See Tit. ii, 11, &c.—But then the ministers of other principles are at least equally to blame for so much neglecting to study the scriptures, and to explain these doctrines in their true sense; thereby giving injudicious people an occasion of perverting them.-In short, we are to be justified by our faith, which alone can render sinners partakers of the grace and mercy of the gospel: at the same time, we and our faith also must be judged according to our works: and, if our faith have not produced the fruits of righteousness, it will be condemned as dead and unfruitful, and we both as sinners and unbelievers.-2. The Methodists preach the imputed righteousness of Christ; which too is a scrip ture doctrine, as I think. Christ became sin for us, though he knew no sin, that we might be made the righteousness of God in him, says St. Paul. But I will leave you to examine it, unless you desire me to be more full, and only lay down

"The little fruit which we have in holiness, it is, God knoweth, r rupt and unsound." Hooker, of Justification.