sovereignly exercising mercy, in admirable harmony with his character of supreme Lawgiver, and all the plans of his government. This is what we have chiefly to learn from the word of God; and here it stands alone. Its discoveries are exclusive. It is the only source of light on all the subjects which it is given to teach. And as its authority is supreme, so its decisions are final. In our inferences from nature we may be mistaken; but that which God declares respecting his own will, must be as he declares it.

But for natural philosophy, the knowledge of it must be sought by the proper study of its objects; that is, by the study, first, of existing substances, and then of the laws which govern them, and the relations which they sustain to each other.

And so as to the inferences which we are warranted in drawing from the facts with which we thus become acquainted. They may all be expressed by one general and comprehensive formula. Such is our nature, such the constitution of our intelligent mind, that we, even without reflection, as though instinctively, infer causes from effects, and in the character of the effects perceive the character of the causes. When any thing is known to be done, we at once conclude that it was done by sufficient power. Where there is design and arrangement, we conclude that there is wisdom and skill. Where the arrangement evidently contemplates the good of living creatures, we at once refer the arrangement to benevolence. That is, effects suppose their causes.

When, therefore, we look on the universe as a whole, remembering that it is the work of a Being whom we may regard as a Person, by means of revelation, the unbounded greatness and power of its Author cannot fail to be acknowledged. Its complicated yet most admirable arrangements, bespeak his wisdom; as their beneficial character declares his goodness. Nor is this all. We perceive more than the general fact of arrangement: we see particular disposition. The knowledge necessary for it, therefore, must exist in Him by whom it is made. And thus we obtain a method for more precisely realizing the divine character.

For instance, if we fix our attention on a man like Sir

Isaac Newton. He makes astronomy his study. He observes the laws which govern the movements of the heavenly bodies. He subjects them to minute and recondite calculations, delineates the precise curvature of their orbits, and notes the relations between their respective bulks, and the times and sweeps of their various revolutions. He observes their action on each other, the disturbance they occasion, and the most remarkable manner in which their path, and their speed upon it, are so arranged, as that not only shall limits be placed to the disturbances, but these very disturbances, by balancing each other, shall contribute to the stability of the whole. All these things he learns. They are now in his mind, part of the furniture of his thinking capacity. Using the term generally, he has the ideas corresponding with the facts. And we call him an accomplished astronomer. So of a Linnæus, as to botany; a Davy, as to chemistry. But, mark. First, All these ideas are brought in from without. Second, They are comparatively imperfect, even as to known facts. Third, There must be a multitude of facts, as yet unknown. Fourth, On other subjects the mind may have no similar extent of information. No man is a perfect astronomer. And no man is both astronomer and chemist. No man has the ideas of all sciences in his mind. We see wonderful capability; but we are continually met by limitations which evidently proclaim the finite creature.

But now turn to the infinite Creator. Let us speak with reverence, and as though we stood before the most holy place. Take, then, astronomy. The universe is as it is, not casually, but as resulting from the divine knowledge. He who made all things, made them according to the glorious riches of his own infinite and essential wisdom. Most minutely does He know all existent and all possible being. May we so speak? What is the knowledge of the astronomer but a portion of the knowledge derived from that which in God resides infinitely and eternally, giving being to the works? And thus, may not the study of the works of God, properly conducted, render our knowledge of the divine perfections more distinct? It is not that God possesses infinite wisdom, that infinite wisdom being to us a vague,

though glorious, idea; but that the divine mind is, so to speak, most richly stored. The knowledge of every philosopher implanted in the mind of one, might assist our conception of the knowledge of God; but would be still infinitely short of the truth. Our knowledge is derived; His, original. Ours is partial; His, universal. Ours, limited and definite; His, every way infinite.

Thus, then, may natural philosophy be so studied, as to make our views of the divine perfections more clear and distinct. Revelation brings before us, not A God, but THE God;-God, considered personally; not a mere logical inference, a mere metaphysical abstraction. And this God made all things; upholds all things. In this light, we study his works; and by such a study of philosophy, we may go on increasing in the knowledge of God.

He, therefore, is wrong who only goes to nature. He cannot arrange the hieroglyphics of the scroll; nor, when he has arranged them, were it in his power to do so, has he the key to the cipher. And he is mistaken, who, in the light of the word of God, will not consider his works. His error is the safest; for, from the word alone, he may derive that knowledge of God and Christ "in which standeth our eternal life." But, enlightened by revelation, and especially the revelation of redemption, that which was general becomes particular. He believes, for instance, the infinite knowledge and wisdom of God; and the wisdom and knowledge are illustrated by the facts which he meets with in the study of nature.

Yes; and, thus considered, nature gives testimony to revelation. Such is God, revelation declares. And tens of thousands, unable to study nature, believe the testimony, and fear, and love, and adore. But others are by Providence permitted to study nature. And the attributes which nature illustrates, as far as the illustrations of nature extend, are all distinctly made known by revelation. Natural philosophy ought so to be studied as to minister to our feelings of adoration.

Nor let us forget, that as revelation is our first teacher, so it teaches what nature cannot set before us. Not even angelic minds can fathom the depths before which we stand, when we

read, "WE PREACH CHRIST CRucified. Let us learn all the truth that we have the opportunity of learning; but, first of all, and along with all, let us secure the knowledge of the glory of God, in the face of Jesus Christ.

WESLEYAN CHRONOLOGICAL NOTICES.
No. II.

1729. THE first Methodist society formed at Oxford. Mr. John Wesley, having left his curacy at Wroote, takes up, in November, this year, his residence at Oxford: finds that during his absence his brother Charles, who, with two or three students, had pursued a rigid course of study, and attended the weekly sacrament, had received "the harmless name of Methodists;" becoming thus the first to whom, in modern times, that appellation was given. Of this little society, consisting, in 1729, of Messrs. John and Charles Wesley, Mr. Morgan, of Christ Church, and Mr. Kirkman, of Merton College, Mr. John became at once the head.

1730. Mr. Wesley, with his brother Charles, commences the practice of visiting the prisoners in the Castle; and, shortly after, engages in a systematic visitation of the sick and destitute poor.

The little band of Methodists, at Oxford, become the subjects of much reproach and ridicule; being designated by their fellow-Collegians, "The reforming Club; ""The godly Club;" "Sacramentarians;" "Bible-moths;" ""Supererogation-men," &c.

1731. A meeting held by several of the Seniors of the College, "to consult on the speediest way to put a stop to the progress of enthusiasm.”

1732. Mr. Ingham, of Queen's College, and Mr. Broughton, of Exeter, are added to the despised society; and in April, this year, Mr. Clayton, of Brazen-Nose, (afterwards Chaplain and Fellow of the old Church, Manchester,) and Mr. James Harvey. On the 25th of August, Mr. Morgan, one of the most devoted of the early Oxford Methodists, dies in great peace.

1733, January 1st. Mr. Wesley preaches before the Uni

versity, at St. Mary's, Oxford, from Romans ii. 29, on the circumcision of the heart: the sermon afterwards published as No. 17 of the "First four Volumes of Sermons."

1734, September 1st. Mr. Wesley begins the practice of reading whilst travelling on horseback; a practice which he continued for nearly forty years.

1735. Mr. Whitefield, of Pembroke College, having become acquainted with the Wesleys, is added to the society of Methodists at Oxford.

In the beginning of this year, according to Mr. Myles, in his "Chronological History," Mr. Wesley, for the first time, preaches extempore, in Allhallows Church, Lombardstreet, London. The Minister for the day not coming, Mr. Wesley was unexpectedly requested to officiate in his stead. He complied, but without notes. His first sermon, after being ordained Deacon, in 1725, was preached at South Leigh, within two miles of Witney, Oxon.

About the middle of this year, Mr. Wesley, at the solicitation of the Trustees of the new colony of Georgia,— the most southern of the United States of America,-consents to go as "Missionary to the Indians."

Mr. Charles Wesley, consenting to accompany his brother, engages himself as Secretary to Mr. Oglethorpe, the recently-appointed Governor of the infant colony; and also as "Secretary to Indian Affairs." Previous to his embarkation, he is ordained Deacon, by Dr. Potter, Bishop of Oxford; and, the Sunday following, Priest, by Dr. Gibson, Bishop of London.

October 14th.-The Messrs. Wesley, with Mr. Ingham, of Queen's College, Oxford, and Mr. Charles Delamotte, son of a merchant in London, take boat for Gravesend, in order to embark on board the ship "Symmonds," for Georgia. The ship's crew and passengers numbered one hundred and twenty-four; of whom twenty-six were Moravians. "Our end in leaving our native country," observes Mr. Wesley, was not to avoid want, (God having given us plenty of temporal blessings,) nor to gain the dung or dross of riches, or honour; but singly this,—to save our souls; to live wholly to the glory of God."

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