his coadjutors were able to go on in the ministry as they did for the first fifty years, with such slender means as they possessed. Where our author speaks, too, of the congregation of exiles which Count Zinzendorf “regarded as a parish destined to him from eternity," (vol. i. p. 189,) we thought we perceived somewhat of an unbecoming levity. In vol. ii. p. 302, it is said of a phrase used by Wesley, that he “is very seldom guilty of this sort of canting and offensive language." And at p. 315, of the same volume, a book is spoken of as having an "odd title." If Mr. Southey will turn to verse 20 of St. Paul's Epistle to Philemon, and to chap. vii. verse 13 of his Epistle to the Romans, he will perhaps be sorry that he used these expressions. Mr. Southey, we doubt not, had no intention to be severe upon the Scriptures. But this is a mistake into which he seems to have been betrayed by that constant anxiety which is apparent throughout his work to stop out the imputation of a leaning to enthusiasm; by throwing in half sentences expressive of his dissent from the doctrines which he records, and the language which he repeats. At page 168 of vol. i. we read of the "personified principle of evil.” Are we to understand Mr. Southey to intimate, that, though when the methodists speak of Satan, they mean a being or a person, he for his part understands a principle and nothing more? If so, let him say at once, that he is a Socinian. We apprehend, however, that even a Socinian would hardly countenance him in talking of "agents of the good and evil principles." (Vol. i. p. 3.) This is something below deism. We hope and are willing to believe that the phrase dropt by accident from Mr. Southey's pen. At another place it is said of the reformation produced by methodism, that it "could not have been brought about by any less powerful agency-" here we really thought that something was coming; but we read on, and found it was-" by any less powerful agency than that of religious zeal." (Vol. ii. p. 528.) Wesley censures the ignorance of the "natural man," who "satisfies himself by saying, God is merciful: confounding and swallowing up at once, in that unwieldy idea of mercy, all his holiness, and essential hatred of sin-all his justice, wisdom, and truth." (Vol. ii. p. 513.) At page 516, Mr. Southey seems to object to the epithet "unwieldy." Perhaps "disproportionate" would be a better word. But the views which Wesley means to condemn, are undoubtedly erroneous; while the idea of God's justice, which Mr. Southey means to condemn, (where he asks if such an idea of his justice is more tenable) is undoubtedly a true and scriptural idea. In the notes and illustrations to vol. ii. we are presented with a quotation from Dr. Priestley, in which we are

made acquainted with the following discovery: that "the only reason why we value good principles, is on account of their uniform operation in producing good conduct. This is the end, and the principle is only the means." (Vol. ii. p.616.)

Surely not one of the Doctor's discoveries in chemistry went beyond this!-To close the catalogue, we are told, at page 361 of vol. i., of certain tenets, which, if true, would make God: unjust.' If Mr. Southey cannot perceive, upon reflection, that this is not a suitable way of speaking of the Supreme Being, we fear nothing that it is in our power to say will make him.

To these exceptions we might add, that at three several places of Mr. Southey's book (namely, at pp. 326, 339, 478, and 479, of vol. ii.) he shows tokens of intolerance. But this is a minor offence. Our great objection is, that if the history of Wesley and his associates, as developing the ways of Providence and the power of Divine Grace, is calculated to do any good, that good has Mr. Southey, by the mode of writing which he has adopted, and of which we have given some specimens, done what in him lay to obstruct. This is a serious charge: but, while we acquit him of any intentional evil, we are prepared to maintain it. He has gone the way to work which is, perhaps, exactly calculated to do the most mischief of any. He does not fall to and abuse the methodists in good set terms. It would have been better if he had. It would do less harm. But he prunes,-he lowers,-he pares down. And, what is worst of all, he sometimes ventures to express a regard for religion, and gives us a sentence or two, that might almost be called evange lical. This is what we most lament; for this is what gives an undue efficacy to all the rest.

We shall conclude with offering a few observations, which we think are equally called for by the work before us, and by the circumstances of the times. In these days, we often hear recommendations of sober views of doctrine. We are constantly warned of the dangers of extravagance: the folly of enthusiasm: the blindness which mistakes superstition for faith, and presumption for well-grounded assurance. Now the fact is this. Nothing is sober but what is true. Views which come short of the truth are as far from being sober, as views which go beyond it. It is indeed very dangerous to wander into mysticism and extravagance. But there is an opposite danger, equally great that of falling below the truth: of sitting down satisfied with a form of doctrine which is so far from being the true one, that it does not come up to the truth in any one particular. We may suppose, that all the danger lies in going beyond the mark. But this is by no means the case. There is also, we repeat it, a danger, and a very great donger, in coming short of it.

And this, with all the outcry and all the cant about enthusiasm of which we now hear so much, is really by far the more common error of the present day. Where we have one enthusiast, we have a hundred at least who are so totally under the mark, that they know not, nay, that they have not the slightest idea of, what the gospel is, or in what religion consists. With all the clamour about enthusiasm, this is our actual condition at this very time. While men are reducing revelation to bring it to the capacity of their own understandings, and then applauding their own sagacity and moderation, and pleasing themselves with the title of sober Christians, they are all the while recreating themselves with that which is false:-they are resting content with views of the gospel which are not gospel-views.

We have spoken of sitting down satisfied with low views, and of resting contented with them. But the fact is, these expressions do not fairly represent the case. A person whose religious creed is under the truth, is generally far from being in a condition of rest and conviction, far from being settled and satisfied in his mind: at least if he is really in earnest, and deals honestly with himself. On the contrary, his sentiments are shifting continually. He is like the troubled sea that cannot rest. He is carried about by every wind of doctrine: ever learning, and never coming to the knowledge of the truth. And this is what some persons with an air of superior sagacity and solemn prudence recommend as a sober religion.

To be guarded, and cautious, and moderate in our belief, may by many be considered as a token of a sound mind. But there cannot be soundness where there is error. Neither can that heart be sound nor that understanding unclouded, which does not thankfully receive the truths of the gospel as they are offered for acceptance. And the faithful teacher will ever earnestly maintain and contend, that only that mind which is right with God, and which believes in him as he has been pleased to reveal himself in Jesus Christ, is really in a sound and healthy state; and that if any good fruits arise even from a sound belief, it is first absolutely necessary that the love of God be shed abroad in the heart by the power of the Holy Ghost.

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