struction to our young readers. Amidst much that is good we see nothing seriously objectionable; though the stress laid on impression, and the prominence given to dreams, are such as to prove their relationship to Wesleyan Methodism." (Page 32.)

On reading the concluding sentence of this notice, I could not but think, that, in spirit at least, it was not very evangelical; for the English of it is, that the Wesleyan Methodists are a fraternity of dreamers, to whom "the three sisters" and their aged father " were very naturally and consistently allied. Had the reflection been confined to this amiable group, it might have been allowed to pass unnoticed; though not in consistency with a correct idea of Mr. Seckerson's character. It was no part of his practice to give a "prominence to dreams;" and he concludes his narrative of one of those to which this reference is made, in the following language:-"I have related the above circumstance, just as it was, and shall make no comment." It was in regard to the first principle of a faithful biographer that he gave these relations; that is, a regard to historical truth: and I will now propose a question or two, the tendency of which may be to set this matter in a proper light; and, since the reply is at hand, to elicit the opinion of the Editor of "The Evangelical Register" on the subject on which he has thus dealt out his reflections on our venerable friend, and the body with which he was connected. My queries are these :Is the Editor disposed to deny, in opposition to all history, sacred and profane, that there may be cases in which a dream may prove admonitory? And supposing that he is disposed to take the negative of this question, and that he becomes the biographer of one to whom a dream has been made admonitory in one of the most eventful passages of life; would he suppress the fact, for fear of being identified with that dreaming fraternity," the Wesleyan Methodists?" or would he faithfully narrate the event, and leave it to make its own "impression? "The

prominence" of the circumstance would simply depend on "the prominence" it had in the life of the individual; and happily, we find the Editor tripping in the very number of his Magazine which contains the notice under consideration. Pages 24-27 are occupied by a memoir of "the Rev. Joseph Griffiths, late of Aston, Berks," who, in early life, was converted to God by the instrumentality of Thomas Maxfield, the first lay Preacher who was employed by Mr. Wesley. Mr. Griffiths's father was no Wesleyan Methodist; and yet he dreamed! He was even averse to every thing Puritanical;" and yet he" had a dream," which the Editor informs us "was much impressed on his mind, and which, probably, was intended of God, like the vision of Laban, when he pursued Jacob with the design of hindering him in his way, to desist from opposing and to facilitate the purposes of divine Providence. Mr. Griffiths dreamed that a lady of title and high consideration informed him that she wanted Preachers; and inquired whether he could point out any. He told her he had a son, named Joseph, who he thought would suit her. It does not appear that Joseph himself had any intention of going into the ministry at that time; much less of entering Lady Huntingdon's college at Trevecca. During the time he remained at home his general character had been circulated through that part of Wales, and his talents for the ministry could no longer be hid. His father's dream was in process of fulfilment. One day, greatly to the surprise of old Mr. Griffiths, and no less so to that of his son, an elderly Minister, who had lost his sight, and with whom they were unacquainted, called at the house, and, inquiring for Joseph Griffiths, asked him whether he was disposed to go to Lady Huntingdon's college." To cut the matter short, he went; obtained the approbation of his father, and of those connected with the college, to remain; and the Editor informs us, in concluding the paragraph, that "God, by his Spirit, (Spirit!) had prepared him for the duties of the Christian ministry; and

by a long train of providential incidents, had paved his way for his introduction into the office. The path of duty being thus rendered too plain to be mistaken, he devoted himself fully to that glorious and desirable, though truly arduous, engagement, in which men are said to be workers together with God.""

This, Sir, is an extract from the first part of" No. I.” of “ Biographical Memoirs of the Early Ministers in Lady Huntingdon's Connexion ;" and I hope I shall be excused if I humbly suggest to the Editor of "The Evangelical Register," that, if he be not blinded in the execution of his labours, by his attachment to the "Connexion" to which he belongs, he may see reason, before the conclusion of the series, more cordially to fraternize with the Wesleyan Methodists, than now he feels disposed to do, on " the prominence" which their biographers sometimes give to dreams in their pious "biographical memoirs." The truth is, there are two methods of accounting for such occurrences as are here alluded to. One is, to believe salvation to be of so much importance, as, since it is a matter between God and the soul, to justify God in teaching either those whom he wishes to save, or those whom he intends to be eminent instruments in the salvation of others, when the bodily powers are suspended by sleep, if he prefer to adopt this method; and the other is, like the infidel, to associate such circumstances with the characteristic weakness which he attributes to a body of Christians whom he intends to reproach. As an Editor of "Biographical Memoirs of the Early Ministers of Lady Huntingdon's Connexion," our critic pursues the former path as a Reviewer of Wesleyan-Methodist memoirs, it seems he prefers the latter. I do not envy him his consistency; and I hope I shall not be charged with either uncharitableness or severity, in thus referring contemporary" brethren" to the folly of "falling out by the way," especially on those things concerning which it seems they are agreed, as possible circumstances, but not as promi

66

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nent" essentials, in the process of evangelical" conversion to God. As to the "prominence" given to "impression "in the "inemoirs" alluded to, I am equally at a loss to account for the word as used by our Editor, and for his consistency in regarding it as so purely applicable to Wesleyan Methodists. I suppose it must be intended to refer to something internal in the work of salvation, which is felt by him who is its favoured subject, but which is loudly laughed at by philosophical Christians. But those who are subject to fits of risibility, like characters of a far more censurable cast, should always "have good memories." What kind of memoirs will our Editor write of the "evangelical" Ministers of the Countess's Connexion, if he join in the laugh at impression" as one of the peculiarities of Wesleyan Methodism, which has merely the negative quality of being not "seriously objectionable?" Does he not know, that the very term by which his Magazine is characterized is used in reproach, as designating the advocates of that religion which, owing to its impression" on the heart of its subject, distinguishes it from a mere religion of negatives? Is he disposed to deny that as many as are led by the Spirit of God, they are the sons of God?" If not, does this Divine Agent, in leading men from sin to holiness, take hold of the hand, or of the heart? And, if of the heart, how without impression?" In his description of Mr. Griffiths's conviction of sin, he says, "Mr. Griffiths, in a casual way, turned in to hear Mr. Maxfield preach his attention was arrested, and the word of God came with irresistible demonstration to his mind. From that time new views and principles occupied his thoughts, and conviction of sin produced deep concern about his eternal state. Under the influence of many anxious feelings and alarming apprehensions, he continued to attend Mr. Maxfield's ministry, which had been rendered effectual in dispelling his moral darkness, and showing him his need of a Saviour. Every circumstance connected with that season was 60

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strong, that even the very spot in the gallery where he sat when the message of salvation reached him could never be forgotten." Now, Sir, is not this "impression?" And if the Wesleyan Methodists are disposed to go a step farther than "impression for the mere purpose of "conviction," they have the highest authority for so doing. The Holy Spirit is graciously promised, not merely as the Spirit of "conviction," but as "the Spirit of adoption; and as such it ought to be sought and enjoyed. St. Paul said to the Romans," Ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father." And to the Galatians, "Because ye

to

are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." The advocates of "impression," therefore, are in very respectable society; and I cannot but conclude, that it is quite time that all who call themselves "evangelical," should cease smile at each other on account of those things which excite the laughter of the profane, and which may or may not have a place in the process of salvation; and especially in reference to that "impression" without which it cannot be enjoyed; lest they should encourage the uncircumcised to triumph. Amen, even so, Lord Jesus!" PHILAGATHOS. February 27th,

1835.

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MY CHRISTIAN FRIEND, My mind has been impressed with the denunciation of the Lord's Prophet, 66 Woe to them that are at ease in Zion," and who, like the Jews of old, behold" the signs of the times" with indifference or total disregard. This appears to me to be especially the case in reference to Popery and the desecration and profanation of the Lord's day; and by some persons I may be esteemed an "alarmist," and unnecessarily concerned about "the signs of the times and the spirit of the age" in which we live. Such, however, will not probably be thy opinion, nor that of thy readers, at the conclusion of this letter, shouldst thou oblige me by inserting it in the Methodist Magazine. Moreover, who that loves the Lord Jesus Christ must not be grieved on account of the spirit manifested by his followers towards each other, and distressed by the prevalence of discord and division, lukewarmness, and worldly-mindedness, which so affectingly obtain but too generally amongst the professed friends of Christ? This is doubtless just as the enemy of souls, the divider amongst the brethren, would have it; and is he not availing himself of those disastrous and unlovely incentives for the promotion of Popery,

and its direful train of evils, in our beloved and highly-favoured country? It does appear to me "as if the cycle of its existence were commencing anew," as the following statements will, I think, prove. Of its tyranny and cruelty in Ireland, the late elections have afforded a sufficient illustration, and these are strikingly portrayed in the "Times" for the past and present months. Neither should the burning, forcibly and publicly, of Magennis's Bible by the Priest, be forgotten, although entreated by the poor man's wife and dying daughter to spare it as her greatest comfort, as stated by Mr. Shaw in the House of Commons. On the same occasion, it was also communicated by Mr. Finch, during the last session of Parliament, "that at the present moment a Catholic Mission to Protestants was in full operation. A regular system of fieldpreaching and the distribution of tracts has been adopted in London and its vicinity; and it was asserted by the Reformation Society's legate at Oxford last summer, that the increase of their chapels is on the average of two a month. At Bermondsey a Roman Catholic chapel is now building, and the attendants have increased in that neighbourhood from two hundred to three thousand,

"and these very wealthy." On laying the foundation-stone of this idolatrous edifice, the Popish Magazine observes, "That for the first time since the Reformation, they had the proud gratification of witnessing the mitred Prelate, with crosier in hand, preceded by attendant Ministers, in the rites of their office, making the rounds of a new church in the metropolis. Such a scene,' remarks the Popish Editor, proves the triumph of their faith." Chelsea, it is said, they have new congregations every half-hour; and thus accommodate in one chapel a population of six thousand persons. In 1796 there were but ten chapels in London, but they are now increased to twenty-five.

At

From the statements already made, it does appear to me, that Popery is making a decided impression "on the population of these realms," that this delusive system of imposture and tyranny is “sanctioned and supported by opulence and wealth," -as stated in the Protestant Journal for the last month; and that there is just cause for alarm, is abundantly evident from the following brief sketch of the Reformation Society's map, which should have a place in the vestry of every chapel in England, Scotland, and Wales :

Public Seminaries

Chapels or Colleges.

20

In Lancashire, Middlesex, Northumberland, 18 Staffordshire, 27 Yorkshire,

.

52

11 14

7

The number of chapels in England and Wales in 1824, was 358; but in 1834, it was 429. The increase in England, therefore, is seventy-one chapels; and in Scotland, since 1829, it is twenty-three.

Such appear to be the facts of the case; and I cannot but think there is just cause for alarm. Of the four hundred and fifty-one persons confirmed at Bristol last year, it is stated that one hundred are converts. It does therefore appear to me, that the prevalent opinion is not a correct one, which supposes the increase of Papists to arise from the influx of the poor Irish and of foreigners. This is not probable in reference to

the interior and remote counties of England; and yet in some of them there are the greatest number of chapels. I cannot, therefore, but regard this supposition as a delusive and very dangerous one; and I most earnestly hope that the statements now made will dissipate this erroneous conclusion, and induce the Ministers of Christ to inquire, "Is there not a cause?" Is there not serious danger to be apprehended of an increase of the Papal system "among the uninstructed and vicious of our land," particularly in large towns and cities, where the means of instruction bear so small a proportion to the population. The tens of thousands who never enter a place of worship, and for whom no religious instruction is provided; so that it might be justly said by them, "No man careth for my soul,"-are not such persons in imminent danger of being led captive by the devil at his will, and from this cause become the victims of Popery or infidelity?

What an affecting spectacle do the environs of London present on the Lord's day! Dissipation and iniquity abound; and who lays it to heart as an insult to God and his laws? the first step to the ruin of thousands, as the confessions made at Newgate abundantly and affectingly confirm? Can nothing be done to stem this torrent of wickedness, and thereby prevent the ruin of multitudes of immortal souls? O that I could see the activity, energy, and solicitude which characterize men of business, and such zeal and devotedness as are exhibited by Papists, engaged in of Christ, for the due observance of the Sabbath, and the salvation of sinners! then London would not be worse than Jerusalem of old, nor exposed, as it now is, to the just judgments of God; neither would an enemy be sowing the tares of Popery, whilst we are asleep and lay not these things to heart, but appear Gallio-like. Why should not a Committee or Society be formed for the regular and efficient distribution of tracts on the early part of the Sabbath morning and afternoon, in concert with the Chris

the cause