mendation of the grapes of that country. To these facts I will only add, that the wines of Palestine were generally kept in bottles made of leather, or goat-skins, firmly sewed or pitched together. In these the process of fermentation took place, and the wine acquired its proper degree of strength. In the absence of any thing like chemical analysis, these are the data from which we must draw our conclusions concerning the nature of the wines referred to by the sacred writers. Some of them are represented to have been sweet wines, which, if not the strongest, are known to have been among the stronger kinds. The grapes from which they were produced were remarkable for their richness and excellence; the climate of the country being such as to favour their growth, and the developement of those principles which during fermentation are converted into alcohol. And as the grapes of that country are now known to furnish very rich and spirituous wines, we may infer that the ancient wines were similar in their character; since there is abundant evidence that the climate has not suffered any material change for three thousand years. I should not omit, in confirmation of this view of the spirituous nature of the wines of Palestine, to advert to the modes in which they were kept. It is now well known, that when mixtures of alcohol and water are put into bladders, the water evaporates, and leaves the alcohol in a more concentrated form. And it is asserted that wine which has been kept in bottles, closed by pieces of bladder firmly tied over the mouth, in a few weeks acquires the strength and flavour which would be imparted to it only by several years' preservation in the ordinary way. Now it is probable that the leathern bags into which these wines are put would produce a similar effect upon the liquor, which, after the process of fermentation had ceased, would soon attain its complete and appropriate alcoholic character.-Silliman's American Journal of Science and Arts. THE PIOUS DAUGHTER AND HER DYING FATHER. THE Ministers of the Gospel confessedly have many sources of pleasure opened to them in the discharge of their varied duties; but it is equally true, that their minds are occasionally deeply wounded; and perhaps by nothing more than in witnessing the conflicts of mind among those young people who de sire to please God, and yet are unwilling, by so doing, to disobey their parents, whom they ardently love. That it is the duty of the young to serve God, and unite themselves to his people, will be admitted by every consistent Christian parent. There are, however, some persons, nominally Christian, who contend that the young may dispense with experimental godliness till the time of maturer age; though it be necessary to adorn the character with moral excellencies. But the authority of Scripture decides the question against them. "Remember thy Creator in the days of thy youth;" and, "Seek ye first the kingdom of God." The case subjoined may be read by some affectionate parents, who with their families regularly attend the house of God, and whose sons or daughters, enlightened and impressed by the word preached, are desirous of uniting themselves to the church of Christ. Some of them are greatly exercised. They resolve and reresolve; and perhaps ultimately relinquish their design, because the step would, if taken, offend their pa rents. I would speak a few words in behalf of such children to their parents; solicit them to consider the subject in connexion with death and eternity, and to encourage their children to unite with the people of God, and that for several reasons. Is it not possible that the affection of those sons or daughters whose wishes are resisted in this matter may be lessened by the opposition? This a kind parent would greatly de plore. On the other hand, would not filial affection be greatly increased by an acquiescence in their wishes, and by giving them the needful aid? Is it not probable that their connexion with pious people will lead to intellectual, moral, and religious improvement, enriching their minds, and adorning their characters? And if prevented, may they not seek companions among those who will be instrumental in destroying even that moral excellence which they already possess, and of which their parents approve? But above all, should they be taken away in the bloom of youth, by death, will it not delight the minds of their bereaved parents to receive their thanks for the privilege of church communion? Or, will not their sighs and upbraidings distress their parents, if they should, from this cause, die without the pale of the Christian church? Should the parents be the first removed, will it not afford them consolation to leave their orphans in the bosom of the church, which is the especial care of God? Encourage, then, the young, humbly, yet firmly, to obey the precepts of God's word; to avow themselves members of Christ's mystical body; and to walk in the paths of holiness and peace. Miss P informed me that she was an attendant on the Methodist ministry during the labours of the Rev. Charles Janion, in the island of St. Martin. The word came to her in the power of the Holy Ghost. She was convinced of her guilt and danger; and subsequently obtained the remission of her sins, through faith in Christ Jesus. She now saw it to be her duty to unite herself with God's people; and ardently desired to be enrolled among them. Το this her father had a strong objec tion; declaring that he would not give her so much as a cup of cold water, should she take such a step. Painful were her feelings in this hour. She prayed to God; diligently perused his word; and sought direction from her Minister. Light and desire increasing, she gave herself to the church; choosing to suffer affliction with the people of God. Much opposition was experienced; but grace was proportioned to her day. In the course of a few years her father fell sick. His daughter assiduously attended him, and was the companion of his lonely hours. She daily offered prayers to Heaven for his recovery, but especially for his salvation. He lingered awhile, and died. His daughter had the unspeakable happiness of witnessing the attendance of her Minister on her dying father; and she hopes it was not in vain. But that which afforded her a delight never to be forgotten, and which conveys instruction to all parents, is his last act. Conscious of approaching death, he thus addressed his weeping child :-"My daughter, I am now dying. Had this event happened some time ago, I should have found it difficult to leave you in the wide world; but as you are now united to the church and people of God, I leave you with much satisfaction of mind, knowing that God will take care of you." Then, with his dying breath, he added, "I am glad you ever joined the Methodist society." Shortly after, he sunk into the arms of death. Since that period the daughter has been mercifully blessed with many friends, and continues a steady member of the church. JONATHAN CADMAN. St. Martin's, February 20th, 1835. SPIRITUAL LETTERS, No. IX. From the Rev., to a Friend. TO MY DEAR FRIEND,-MAY love abound to you from Him who hath loved you, and given himself for you. Hence, all you can receive is in loving-kindness, and in very faithfulness. Hence, all your sufferings are intended to make you con formable to His death. Hence, all you may be called to bear, however burdensome to the flesh, will be for your advantage in the end. God hath brought you into a wilderness, a wild and solitary place indeed. He hath hedged up your way with thorns, that you may no more find those paths so pleasant to the fleshly appetite and corrupt nature. He is showing you the emptiness, or littleness and nothingness, of all beside himself. He is teaching you his sweet lesson, when, as you turn here and there, every object cries out, "This is not your rest." The changeableness and inconstancy of friends, the darkness and dreariness of the path, with the utter want of strength you feel within, are all so many inducements to lean on that arm which is well able to support you to the end. Rest in the Lord, and wait patiently for him to work in you all his good pleasure. Nature, ever restless, ever impatient, must have her own will, and have it now. But grace can wait long, and not feel tired, having chosen the better part, which shall not be taken from her. And what is this better part, but the will of her Lord, in which she rests, and to which she is conformed? Did we dwell in Him, we should not be suspicious, restless, impatient, or fretful. We should find peace flow as a river into the soul, refreshing it greatly by its healing waters. Joy would spring up in the heart, to gladden us with its fruit, growing beside these streams of quietness. Entire submission to the divine will would then take full possession of our mind, which, like that of Christ, under every outward change, remains the same in its resignation to what pleases God. Patience in us would have her perfect work; and we should be complete, wanting nothing. Goodness pre-eminent, like that of God, would shine in all our conversation, telling whence it came. Meekness, such as appeared in our Lord, would also appear in us His followers. While a faith which nothing could shake, nothing could weaken, with eagle-eye piercing the heavens, would fix our heart in the bosom of the eternal Father for evermore. It is our self-love which is the cause of all the tumult, and bustle, and noise that is found in our bosom. We cannot sit with Mary at our Master's feet, to listen to his words; but must with Martha be running about full of anxiety, and laden with cares. God is love; and love never faileth, whatever else may fail. This is His own word: do we give credit to it? Then away with all our fears and apprehensions, all our doubtful thoughts and gloomy forebodings. God is love; and love will not do us any harm, or suffer any harm to come to us. How small our faith! How great our fear! Why do we doubt? God is ever thinking about our welfare, and causing all things to work together for our good. Why should we take the care out of his hand, which is able to carry us and it safely to the end? O let us turn away our eyes from every other object, to fix them for ever on the Perfection of Beauty. Why do we take pleasure in looking at what is dark and unlovely, trying to find that in the creature which is only to be had in Jesus? Why do we grope in the day-time, as the blind, but that we walk in our own shadow, and disquiet ourselves in vain? He is worthy of all admiration; we have only to look upon Him, to be taken with his beauty. There is enough in God to satisfy us now and evermore. Love delights to communicate itself. It is an overflowing fountain of all that is precious, and delectable, and pleasant, whose copious streams have run, and shall continue to run, without ceasing. It is an exhaustless treasury of all that is rich and valuable; to which we may freely come at all times, and from which we may take what we need. It is the sun to enlighten, and enliven, and refresh the soul, after the long winter of death has passed away, and the spring comes on. How kindling His rays! How genial His influences! How powerful His operations! It is the bond which ties us to God, and God to us, indissolubly; for love is the bond of perfectness, which it would not be if it could ever be broken or cut asunder. Almighty love holds fast, and binds most closely, when all other knots slip, and untie, and are severed. Almighty love constrains, and we go; draws, and we run, without any other feeling than that of delight. Let us then dwell in Him. But how shall we do so? How do men dwell in the sun? Not by sitting in the shade, not by going into darkness, not by walking among shadows, but by abiding in the light; so let us abide in the light of God's countenance, as it shines in the face of Jesus Christ. Looking upon Him, and delighting ourselves in Him, every day will seem too short, every hour too quickly spent. In the admiration of his excellencies, and in the contemplation of his beauties, we shall reckon months, and years, and an eternity itself, well employed. Indeed, to a soul that dwells in Him, He is all in its eye; all in its ear; all in its affections. He is the ONE thing, and at the same time the EVERY thing, to it. All it may need He supplies abundantly, so that it has But what no lack of any good. WESLEYAN METHODISM AND THE SPIRIT OF THE AGE. To the Editor of the Wesleyan-Methodist Magazine. ONE of the great peculiarities of the present times, is an unwillingness to rest satisfied with ancient opinions and ancient institutions. Authority is no longer attached to the opinions of any man. No venerable name will accredit any system, or shelter it from the most rigid scrutiny. The extension of knowledge, and new intellectual facilities, have created an appetite for change, and supplanted veneration by objection and mistrust. The stream of a searching scrutiny is now passing over, not only natural science, but political opinions and institutions, and religious creeds, and politics sometimes only removing the dust of years; at others stirring up the feculence of old prejudices; and, in other instances, uprooting and overturning the foundations of those institutions which had long been venerated, and accounted solid from their principles, and invaluable for their usefulness. Changes which formerly were concocted only in grave councils, and accomplished by the bow and the battle-axe, by the sword and the spear, are now ef fected by augmenting and directing public opinion. Frequently the first movements of the public mind, like the rise of some famous rivers, is VOL. XIV. Third Series. JULY, beyond our ken. Perhaps some expression of private dissatisfaction, or of noble resolve, may come suddenly upon the world as water gushes from a rock, and be quickly and fearfully augmented by tributary streams; or some vapours, drawn by the influence of a few, may now roll up the mountain-side, and disperse to all appearance in thin air, which to-morrow, by some electric spark, are condensed, and with peals of thunder come pouring down upon the hills, and swell the stream of public opinion into a fearful rapid, which may either spread desolation over the whole land, or leave a rich tillage upon a lean and hungry soil. The love of speculation and change, a passion not easily satiated, is directed to ecclesiastical as well as to temporal affairs; nor will the most ancient prescription avail more in the one than in the other case. It is no wonder that Wesleyan Methodism should be thought a fit subject for the ingenuity of a theorizing reform, when almost every other branch of the church of Christ is subjected to the same process. This is "no new thing under the sun." A very slight acquaintance with church history, or even a perusal of the sacred Epistles, will 1835. 2N satisfy us, that the sin of schism was one of the first and most pregnant evils of early Christianity. And whoever carefully reads the history of Methodism, and considers the tendency of its discipline to place a check upon those who forget their obligations to it, and love to have the pre-eminence, will not be surprised at instances in our history of men spurring the yoke, and assailing the system by which they were first brought to God. Perhaps heresy and schism may be mysteriously permitted, when outward persecution has ceased, to drive Christians into a closer union, and to a more careful examination of their principles, and "that they which are approved may be made manifest." (1 Cor. xi. 19.) It is sufficiently notorious, that loud and clamorous demands are now made for certain changes in the economy of Methodism. It is true, those who are loudest in their objections to our present system, and in their demand for change, are not yet fully agreed what to require. In their different meetings, some cry one thing, and some another, and the greater part know not wherefore they have come together." It is found to be a difficult task to new-model the system; and yet it is said, "The people stand in need of something which they have not at present." Let us take a broad and general view of the whole case. re Methodism had its rise about one hundred years ago, in the deep convictions of personal sinfulness, and anxious desires to flee from the wrath to come, produced by the Holy Ghost in the mind, first of one, and then of several students in Oxford. They "began by condemning themselves." By a markable train of providences these young men were soon pushed out to call others to repentance. Without any intention or expectation, John Wesley soon found himself at the head of a great number of persons seeking or enjoying religion, who had voluntarily placed themselves under his pastoral care. He sought help of the Clergy; and when they failed to assist him, the providence of God raised up men among his own people, qualified by the gifts of the Holy Ghost, authorized by a special commission from the great Head of the church, and thus constrained to preach the Gospel. These helpers were forced upon him contrary to his prejudices, efforts, and hopes; yet they were highly honoured of God, and gladly submitted "to serve him as his sons in the Gospel." These he gradually associated with himself in the government of the "United Societies." Methodism became consolidated by the special endowments of his great mind, the blessing vouchsafed by a gracious Providence, and the reverent regard of the people for those who had been the means of their salvation. The whole history of Methodism is replete with tokens of a divine interposition and guardian care. Raised and nurtured as the mere child of Providence,-subsisting" alone among the people,"-following only the indications of the divine will, with no previous schemes,-taking the mould of non-essentials from rising circumstances,-aspiring to nothing but the power to do greater good, and anxious only to keep the great and vital truths peculiarly committed to her care,—she has been led out of Egypt through the wilderness to take possession of the promised land. Her deliverances, her corrections, her mercies, her success, have indicated the " finger of God," rather than "the counsel of men." Whatever her avowed enemies may say of her imperfections or faults, it is not for her professed admirers and friends to deny or forget that she is the child of Providence. No body of Christians has ever held at once all those doctrines the Methodists so strongly insist upon, and at the same time exercised more charity towards those who differ from them in opinion. None have ever more exalted faith as the only condition of present justification, and yet insisted more strongly on all works of piety and mercy, as the only evidences and necessary fruit of such a saving faith. No other`. |