had received the word from God's mouth, and he gave the people warning from Him. He well knew those portions which applied to the stout hearted, and far from righteousness-to the penitent-the strongly tempted-the lukewarm-the believer the backslider-and the self righteous. All these states he could readily discern; and knew well how to address them. Beside, his zeal knew no other bounds than those that limit the human race; and its exertions, under that influence, were confined only within the limits of his corporeal and mental strength. The Bible was his one book; and prayer his continual exercise. He frequently read it upon his knees; and often watered it with his tears. He never entered the pulpit but with the conviction that if God did not help him with the influence of his Spirit, his heart must be hard, and his mind dark, and consequently his word be without unction, and without effect. For this influence he besought God with strong crying and tears; and he was seldom, if ever, left to himself.

With respect to preaching itself his diffidence was extreme; and he felt it as a heavy burden which God had laid upon his shoulders; and under which God alone could support him: and, as he found in this case most emphatically, without God he could do nothing; he was therefore led to watch and pray most earnestly and diligently, that he might be enabled to hold fast faith and a good conscience, that continuing in God's favor he might have reason to expect His support.

Of the Methodists' economy, as it respected secular things, he knew little it never entered into his mind that he was to have any thing but his food: as to clothing, he did not anticipate the thought of needing any. Purer motives, greater disinterestedness, never dwelt in the breast of human being; he sought nothing but the favor of his Maker and the salvation of souls, and to spend, and be spent in this work.

Of learning he did not boast, because he believed that he could not. He knew that he had the rudiments of literature, a moderate classical taste, and an insatiable thirst for knowledge; especially the knowledge of God and His works: his mind was not highly cultivated, but the soil was broken up, and was, in every respect, improvable. Such were the qualifications of ADAM CLARKE, when, on Sept. 27, 1782, he went out as an itinerant preacher among the people called Methodists.

It has already been stated that a thorough reading of the New Testament settled his creed; no article of which he ever afterward saw occasion to change. The principal articles were the following: and for these he believed he had the unequivocal testimony of Scripture, the steady voice of reason, and the evidence of facts, as far as these could apply to the articles in question.

"I. That there is but one uncreated, unoriginated, infinite, and eternal Being;-the Creator, Preserver, and Governor of all things. "II. There is in this infinite essence a plurality of what we commonly call persons; not separately subsisting, but essentially belonging to the Deity or Godhead; which persons are generally termed Father, Son, and Holy Ghost; or, God, the Logos, and the Holy Spirit, which are usually designated the Trinity: which term, though not found in the Scriptures, seems properly enough applied;

as we repeatedly read of these three, and never of more persons in the Godhead.

"III. The sacred Scriptures, or holy books, which constitute the Old and New Testaments, contain a full revelation of the will of God in reference to man; and are alone sufficient for every thing relative to the faith and practice of a Christian, and were given by the inspiration of God.

"IV. Man was created in righteousness and true holiness, without any moral imperfection, or any kind of propensity to sin; but free to stand or fall, according to the use of the powers and faculties he received from his Creator.

"V. He fell from this state, became morally corrupt in his nature, and transmitted his moral defilement to all his posterity.

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VI. To counteract the evil principle in the heart of man, and bring him into a salvable state, God, from His infinite love, formed the purpose of redeeming him from his lost estate, by the incarnation, in the fulness of time, of Jesus Christ; and, in the interim, sent His Holy Spirit to enlighten, strive with, and convince men of sin, righteousness, and judgment.

"VII. In due time this Divine person, called the Logos, Word, Savior, &c, &c, did become incarnate; sojourned among men, teaching the purest truth, and working the most stupendous and beneficent miracles.

"VIII. The above person is really and properly God was foretold as such by the prophets: described as such by the evangelists and apostles; and proved to be such by His miracles; and has assigned to Him, by the inspired writers in general, every attribute essential to the Deity; being one with Him who is called God, Jehovah, Lord, &c.

"IX. He is also a perfect man, in consequence of His incarnation; and in that man, or manhood, dwelt all the fulness of the Godhead bodily so that His nature is two-fold, Divine and human, or God manifested in the flesh.

"X. His human nature was begotten of the blessed Virgin Mary, through the creative energy of the Holy Ghost: but His Divine nature, because God, infinite and eternal, is uncreated, underived, and unbegotten; and which, were it otherwise, He could not be God in any proper sense of the word: but He is most explicitly declared to be God in the Holy Scriptures; and therefore the doctrine of the eternal sonship must necessarily be false.

"XI. As He took upon Him the nature of man, and died in that nature, therefore He died for the whole human race, without respect of persons: equally for all and every man.

"XII. On the third day after His crucifixion and burial, He rose from the dead; and after showing Himself many days to His disciples and others, He ascended into heaven, where, as God manifested in the flesh, He is, and shall continue to be, the Mediator of the human race, till the consummation of all things.

"XIII. There is no salvation but through Him; and throughout the Scriptures His passion and death are considered as sacrificial: pardon of sin and final salvation being obtained by the alone shedding of His blood.

“XIV. No human being, since the fall, either has, or can have,

merit or worthiness of or by himself; and therefore has nothing to claim from God but in the way of His mercy through Christ; therefore pardon and every other blessing, promised in the Gospel, have been purchased by His sacrificial death; and are given to men, not on the account of any thing they have done or suffered, or can do or suffer; but for His sake, or through His meritorious passion and death alone. "XV. These blessings are received by faith; because they are not of works nor of suffering.

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"XVI. The power to believe, or grace of faith, is the free gift of God, without which no man can believe: but the act of faith, or actually believing, is the act of the soul under that power: : this power withheld from no man; but, like all other gifts of God, it may be slighted, not used, or misused; in consequence of which is that declaration, He that believeth shall be saved; but he that believeth not shall be damned.

"XVII. Justification, or the pardon of sin, is an instantaneous act of God's mercy in behalf of a penitent sinner, trusting only in the merits of Jesus Christ: and this act is absolute in reference to all past sin, all being forgiven where any is forgiven: gradual pardon, or progressive justification, being unscriptural and absurd.

"XVIII. The souls of all believers may be purified from all sin in this life; and a man may live under the continual influence of the grace of Christ, so as not to sin against God. All sinful tempers and evil propensities being destroyed, and his heart constantly filled with pure love both to God and man; and, as love is the principle of obedience, he who loves God with all his heart, soul, mind, and strength, and his neighbor as himself, is incapable of doing wrong to either.

XIX. Unless a believer live and walk in the spirit of obedience, he will fall from the grace of God, and forfeit all his Christian privileges and rights; and, although he may be restored to the favor and image of his Maker, from which he has fallen, yet it is possible that he may continue under the influence of this fall, and perish everlastingly.

XX. The whole period of human life is a state of probation, in every point of which a sinner may repent and turn to God; and in every point of it a believer may give way to sin, and fall from grace : and this possibility of rising or falling is essential to a state of trial or probation.

"XXI. All the promises and threatenings of the Sacred Writings, as they regard man in reference to his being here and hereafter, are conditional; and it is on this ground alone that the Holy Scriptures can be consistently interpreted or rightly understood.

“XXII. Man is a free agent, never being impelled by any necessitating influence, either to do good or evil; but has the continual power to choose the life or the death that are set before him; on which ground he is an accountable being, and answerable for his own actions and on this ground also he is alone capable of being rewarded or punished.

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"XXIII. The free will of man is a necessary constituent of his rational soul; without which he must be a mere machine; either the sport of blind chance, or the mere patient of an irresistible necessity;

From the Wesleyan Methodist Magazine.

REVIEW OF KAY'S CAFFRARIAN RESEARCHES.

Travels and Researches in Caffraria:-describing the Character, Customs, and Moral Condition of the Tribes inhabiting that portion of Southern Africa: with Historical and Topographical Remarks, &c. BY STEPHEN KAY, Corresponding Member of the South African Institution.

We have often thought what a profoundly interesting chapter might be added to the history of man, by collecting together all the various records of missionary operations during the last half century. Persons we know there are who would no more condescend to exercise their great minds in the consideration of the subject, than they would tolerate the high canons of Christian doctrine and morality; and little should we care for their contemptuous neglects. But that men should be found, of strong and candid spirit, speculators on the condition and social destinies of human kind, who are content, as too many of them notoriously are, to remain in almost total ignorance of the perpetual advances which Christianity is making in heathen countries, is to us a matter equally of astonishment and regret. Nor does it greatly increase our satisfaction to know, that occasionally some extraordinary and signal demonstration of the power of Christian truth compels the notice of those whose general defect of observation we lament. Small indeed must be that knowledge of the state and prospects of the unchristian world, and miserably incorrect withal, which includes within its range of acknowledged facts only the few striking and wondrous instances of popular conversion which have gladdened the hearts of all devout philanthropists. Regard with what feelings we may the attempt to reclaim from their pollutions and various degradation the barbarous races of mankind, it is impossible to deny that a mighty experiment is being made; that the moral capabilities of human beings, under all disadvantages of circumstance, are now, for the first time, being fairly tried; and that, if the result of that experiment should be as its advocates clearly anticipate it will, the world at length, and after every other method of investigation has failed to produce a satisfactory issue, will be put in possession of the true solution of many a profound problem in the philosophy of human nature. On this ground merely we, perhaps, might rest our case; at least we might fairly demand of the enemies of missionary undertakings, that before they presume to VOL. V.-July, 1834.

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vehemently oppose the exertions of our numerous societies, they should take the trouble to investigate this one important pretension. That they have never yet done so, we do not hesitate to affirm: nor is it possible to consider how commonly they have thrown entirely out of sight the intermediate and less obvious steps of moral progression, without being struck with a vivid sense of the unfairness which has characterized their blind and persevering opposition. And yet we are inclined to think that there is in truth less reason than many people imagine, to deplore the prevalence of that hostility which the great cause of Christian missions has had so often to encounter. The Church of God, in all ages, and in all its separate departments, has gathered strength from persecution, of what kind soever the persecution may have been. There would seem indeed to be a certain fixed and immutable law, by which the innate and unconquerable energy of religious truth maintains its own victorious superiority to all the strength of its assailants. Or, let us say, rather, that the Almighty has so constituted the human mind, that having once laid hold on that which is true, it clings but the more firmly for being buffeted and vigorously assailed. And this is not all: pour in upon the provinces of a free and glorious land the desolating legions of an invading army, and you kindle in the hearts and spirits of her children a fire that will eventually consume you. Then arise the TELLS and HOFFERS of the subjugated country; the indomitable champions of right and liberty; and peasants start forth from their native obscurity to pull down the tyrant from his throne of usurpation, and to wield the sword of battle, and the sceptre of dominion. So it is, so it has ever been, where the blessed truths of Christian hope and duty have had to sustain invasion or terrible assault. What but "the fury of the oppressor" drew forth from Luther his fearless promulgation, his learned and unanswerable defences, of the doctrines of the reformation? What but the unwearying enmity, the abiding and relentless oppugnancy, of a large proportion of the magistrates and clergy of this realm, to the spiritual instruction of the people generally, produced and strengthened in Mr. Wesley his deep conviction of the necessity of laboring arduously, unshrinkingly, and with entire and life-long devotedness, to make known the uncorrupted doctrine of our holy religion throughout the empire?-a conviction which, illustrated as it was by the marvellous activity of that distinguished man, has been productive of consequences as momentous and remarkable as any that the world has witnessed since the days of the apostles. And what again, by awakening in the friends of missions a desire of self vindication from the injurious charges of their adversaries, what but the mistaken and too often ferocious counteraction of which we have been speaking, has stirred them up to their more recent and gigantic efforts to carry the transcendent blessedness of Christian faith and joy, with all its attendant benefits of moral elevation, practical virtue, civilization, freedom, into the dark places of the earth?

One of the commonest, and also one of the most shallow and fallacious objections to the whole missionary scheme, is that which asserts the impossibility of effectually inculcating the principles of Christian truth upon the unprepared and previously unenlightened heathen mind; which demands the presence of some pre-existing civilization, toge