and painful convictions have expressed their feelings openly and strongly; and that not a few have professed to obtain an immediate and scriptural evidence of " peace with God through our Lord Jesus Christ." I believe I may safely pronounce that such cases are frequent in our congregations. Yet I cannot think that we are exclusively distinguished by them. Many of a very similar kind appear to have taken place in the earlier periods of the Reformation, both on the continent of Europe, and in this country ;-many such are recorded in President Edwards's two publications concerning the "Work of God in New England," toward the beginning of the last century, and in Dr. Gillies's" Historical Collections ;" and, from what I can learn, such examples are not rare among other denominations of Christians in the present day, particularly on some of the missionary stations, and in the United States of North America. Indeed I am inclined to regard them as the usual concomitants of all great revivals of religion. At the same time I must concede, and I do it without any reserve, that in our Connection human passion has not unfrequently mingled itself with the influence of the Holy Spirit, and has, I fear, in some instances, been substituted for it. For misguided extravagancies I am no advocate. I dare not attempt to justify scenes in which the voice of man only is heard, and his excesses betrayed; but in which the saving agency of God is not felt. And I can truly declare that such scenes have not the countenance and support of the most eminent and useful ministers in our body. How far mere human excitement might prevail in the case which you witnessed, I am not able to say. I have the highest esteem for the piety of the man, for I have seen it displayed in seasons of very trying affliction; yet I am not sure that, in the unrestrained ardour of his zeal, he does not sometimes, with the best possible intentions, encourage irregularities, which may perhaps be palliated, but which ought not to be approved.

2. I proceed to your second question: "Is the usual result, or in what proportion of cases is the result, an avowed enjoyment of peace of mind in believing, supported by consistent Christian conduct? Or is it a subsiding into a previous state of mind, whatever that may have been ?" To the best of my knowledge, the persons with whom our present inquiry is concerned, may be divided into three classes. The first class contains those who are powerfully affected at the time, who profess to obtain "peace and joy through believing," and who, being afterward placed under proper religious instruction," hold fast the beginning of their confidence," and become eminent for all the fruits of scriptural piety. Of this class I am happy to say that the number is large. The second class embraces those who appear to be equally moved and profited, but who, for want of suitable training, or from yielding to temptation, or in consequence of the operation of other causes which it is not always easy to trace, soon lose the benefit which they have professed to receive, and resemble those of whom the prophet complains, that

their "goodness is as a morning cloud," and that "as the early dew it goeth away." This class, I lament to acknowledge, is far too numerous. The third class consists of those whose excitement is at best but superficial and transitory, and who relapse almost instantly into a state of spiritual languor and indifference. I own, too, that there may be instances of real imposture ;-but I would fain hope not many. I am persuaded that by far the greater proportion of cases belongs to the first class,-a class which presents to us the edifying example of sincerely repentant sinners, who, having in the midst of much terror and alarm, "fled for refuge to lay hold upon the hope set before them," become from that time steady and consistent Christians, and prove, by the general tenor of their subsequent conduct, that they have known and received the "grace of God in truth."

3. You next inquire, "Does your own personal experience, in the discharge of your public duties," (pardon me that I have here altered your expression, for I dare not even indirectly assume to myself the honorable title of "a faithful witness and minister of God,") "warrant the conclusion, that the Holy Spirit is really now working in this way, and may be expected so to work from actual instances of his so working in these days?" Believe me that I do not wish to evade this question. May I be permitted, however, to remark that it is not exactly of the same class with the others which you have proposed. They are general; this is special. They may lead to a result which this might fail to do, simply consequence of great personal deficiencies. Yet, without descending to particulars, which it would scarcely beseem me to do, I cannot but draw the conclusion, from what I have myself witnessed, that the Holy Spirit is really now working in the way of extraordinary and speedy conversion, and that he may be expected so to work, from actual instances which my own eyes have seen, and my own ears have heard.

4. You ask finally, "Whether persons brought into the profession of the faith, in connection with our society, in such a way, are generally found steady, consistent, persevering Christians?" Generally, I have reason to believe, they are, but not always. I have already granted that there are painful exceptions; and I now further admit the two following facts:-First, that among persons introduced into our societies under these powerful excitements, there is, upon the whole, a larger proportion of fickle and wavering professors, than among those who are led more gradually to a knowledge and belief of the truth:-and, Secondly, that places which are specially distinguished by strong occasional excitements are also too frequently, but not always, distinguished by great fluctuations. I would ask, however, with an earnest desire to be rightly informed, Is this necessary? May it not be attributed, in a great measure, to the undue stress which is laid on incidental and temporary movements, and to the neglect of proper subsequent instruc

tion and discipline? And is it not possible, by the help of God, to secure the good, without any pernicious admixture of the evil?

With respect to the manner in which I would treat such cases, I speak with diffidence, but not with reluctance. If I saw any so

affected, I would choose to converse with them apart from the promiscuous congregation. I would strive to ascertain the reality of their professed convictions; would carefully guard them against all self-trust; and would teach and exhort them to believe, simply and entirely, in our Lord Jesus Christ. I would then join in prayer with them, that God would, by his Holy Spirit, inspire them with the grace and power of true faith, and grant them his peace. I should also feel it to be my indispensable duty to place them afterward, if they were not so placed before, under a regular course of Christian inspection and instruction. If you discover any thing unscriptural, or seriously defective in this method, you will confer a great obligation upon me by favoring me with your views; for, in matters of so much consequence, I earnestly wish to do right.

I agree with you that mere addresses to the feelings should be sparingly used. We are furnished, in the preaching of the Apostles, with a model, sufficiently plain, of the most suitable and useful style of pulpit instruction. To my own mind, that passage contains a very full and forcible directory on this subject: "Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus." Happy they who are enabled thus to "preach not themselves, but Christ Jesus the Lord!"

My sheet is now nearly filled. I trust I have replied to your inquiries with plainness and freedom. If I have inadvertently omitted any point, or if I have it in my power to supply you with any farther information, I shall with great pleasure write again. Meantime, with fervent prayers for your personal happiness, and ministerial success, I am, my dear sir,

Your affectionate servant in the Gospel of Christ,

We hope, in a future number, to be able to present something farther on the same subject, and from the same source. Were some of the Observers,' and 'Spectators,' and monthly Christian Advocates,** in this country, as candid and courteous in their inquiries and remarks as this eminent' clergyman of the Church of England, they would, in whatever manner they might be answered, at least do less discredit to themselves, and to the cause of our common Christianity.

* Dr. Green's Presbyterian Christian Advocate, for instance.

WESLEY'S WORKS.

The Works of the REV. JOHN WESLEY, A. M., sometime Fellow of Lincoln College, Oxford. Third Edition. With the last corrections of the Author. London: Published by John Mason, 14 City Road. THE whole of this first complete and standard edition of the Works of the Reverend John Wesley, is by this time, we presume, before the British public. We have received it here entire, except the last volume, of which we are in daily expectation.* When the question of preparing and publishing this edition was under discussion in the Wesleyan Book Committee, in London, the representative from our General Conference, the Rev. Dr. Capers, had the pleasure to be present, and advocated proceeding with it immediately. The measure, he informs us, was finally adopted with the kindest reference to our being in a state of readiness to reprint the work as fast as the sheets could be obtained from their press,and deserves to be considered as exemplary of the brotherly affection which subsists between the two great bodies of Methodist ministers in Great Britain and the United States. The British Conference, he adds, and its Book Committee, consider the present work as one of great importance, besides the bare matter of putting into the possession of those who desire it a complete copy of the prose writings of our venerable Founder.

Of the First American Complete and Standard Edition of these Works, one half is already stereotyped, and partly printed. The first and second volumes of this edition contain Mr. Wesley's Sermons. Fifty-three of these sermons were published by Mr Wesley in the year 1771, in four duodecimo volumes, and, with his Notes on the New Testament, constitute the standard of those doctrines. which the Wesleyan Methodists believe to be the doctrines of the Bible, and to which reference is made, as such, in the trust-deeds of all the English chapels. They are designed especially to elucidate the great doctrines of experimental and practical religion; and in this view are unequalled by any other discourses in the English language.'t

The residue of the sermons are eighty-eight in number. Many of these were originally written for insertion in the Arminian Magazine, and were afterward revised and republished by Mr. Wesley in a separate form. Several of them were preached before the University of Oxford; and others on various special occasions. A large portion of them relate to subjects connected with personal religion; others are miscellaneous; and the subjects of the whole series are very complete and greatly diversified; forming, in fact,

The delay of this volume, we are informed by the London publisher, has been occasioned by the preparation of a copious Index.

Wesleyan Methodist Magazine.

one of the best bodies of divinity in our language. They are written in a style of great purity, simplicity, and energy. Most of them are also models of brevity, as well as of perspicuity and chasteness; and the whole of them are extremely interesting and instructive. They should be read not only by every Methodist, but by every one who is desirous to see, at large, what the doctrines of the Wesleyan Methodists are; and by every preacher, travelling and local, by every exhorter, by every class leader, in short, by every official member of the Church, they should not only be read, but be studied, next after the Holy Bible itself.

The third and fourth volumes comprise Mr. Wesley's Journal, from October, 1735, to its close in October 1790, a few months before his death;-embracing a period of somewhat more than fifty-five years. This edition contains, also, what we deem very important, the manuscript corrections, made by Mr. Wesley himself, and left in his library at the time of his death. In regard to the whole of this part of the Works, which we have lately enjoyed the pleasure of reading throughout, we fully concur in the sentiments expressed in the following quotation from the Wesleyan Methodist Magazine :

'Mr. Wesley's Journal forms by far the best history of Methodism, from its commencement to the death of its Founder. It is written with admirable simplicity, and not only details the labours of one of the most zealous and influential ministers of Christ, but embraces many singular incidents, biographical sketches, and valuable observations upon books and men. The immense variety of subjects which it contains, renders it as entertaining as it is instructive.'

There is one portion of this Journal, from the year 1760 to 1773, which embraces a period of special importance in the history of Methodism. 'About the year 1762, it pleased God to pour out his Spirit upon the Methodist societies and congregations in such a manner as had never been previously witnessed. Their numbers were greatly increased; and many of those who had long known the Lord acquired a rich maturity in every Christian grace. In London, the effects of this blessed revival of religion were afterward in a great measure blasted, by the spirit of faction and of insubordination. Unwilling to submit to the discipline of the body, many hundred persons, at the instigation of Mr. Maxfield, who was under the deepest obligations to Mr. Wesley, separated from the Society, affecting greater purity of doctrine and worship, and greater liberty, than their brethren enjoyed. In the course of a few years, most of these people were scattered; some of their leaders abandoned all profession of religion; and others attempted to reconcile spiritual enjoyments with immoral conduct. It might be well, if those who are attempting at present to promote strife and division among Christian brethren, would acquaint themselves with the separation effected by Maxfield, and with the consequent spiritual ruin of many of the unsuspecting people who were unhappily drawn into it.