guage of communion between God and her soul, she exclaimed-" Why are thy chariot wheels so long in coming? O that I had the wings of a dove, then would I fly away and be at rest!" She spent best part of the following day in prayer and praise; but passing through great pain the next night, the ensuing day she appeared quite exhausted, so that we thought her departure very near: but she revived; and when a young woman who had lived servant with her called, addressing herby name in the most solemn manner, she said, "I charge you to love and serve the Lord, and be dutiful to your mother, that we may meet above," adding with uplifted eyes and hands, "I long to be with my dear Lord." After fervently imploring a blessing on all her friends, she saluted her only child, and exhorted her, saying, " I charge you to be attentive, steady, careful, and obedient to the gcod instructions you will receive; and may the blessing of the Lord be poured out upon you." She then fell into a sweet slumber. On the following Sunday morning, Mrs. C. appeared a little better, having passed an easier night, but was suddenly attacked with spasms, and continued in great pain part of this sacred day, and the whole of the next night. Monday morning she said to me, "Now-now-the grand effort!" meaning, no doubt, the grand struggle of nature before the immortal spirit left its earthly tabernacle. The most agonizing pains then came on, but she was comfortably supported by almighty power. I repeated to her the hymn— "Jesus can make a dying bed," &c. And when I came to the last lines, "And may the music of thy name Refresh my soul in death,' Mrs. C. repeated" Refresh! refresh ! refresh!" and desired us to pray, as we understood, for refreshing grace. While addressing the Throne of Grace, she repeated aloud Amen several times; adding, "I want to be with my dear Lord." When prayer was ended, with a heavenly smile on her countenance, and taking my hand, she said, "Come, let us go," looking up to heaven. At half past 8 o'clock, Sept. 20th, 1819, (aged 43) her happy spirit took its flight to endless glory. Her death was improved by the Rev. Mr. Rees, in Spafields Chapel, (where she was a constant hearer) from the words "Them also that sleep in Jesus, will God bring with him." S. A. C. MRS. E. SWAINE. ON Tuesday, Nov. 14th, died in childbed, Mrs. Edward Swaine, of Piccadilly. Her Christian friends questioned not her having died in the Lord, though for the last 24 hours preceding her departure, a raging delirium of the testimony which was so satisfactorily most distressing nature obscured that exhibited in the days of her "right mind."-Sweet consolation to her bereaved friends, that, notwithstanding her last hours were darkness and anguish, they can revert to the time when her light so shone before men, that they glorified her Father who is in Heaven! Let the thoughtless no more say in his heart," to-morrow I will serve the Lord;" but here let him learn that he knows not what a day may bring forth! G., S. REVIEW OF RELIGIOUS PUBLICATIONS. The Life of Wesley; and the Rise and Progress of Methodism. By Robert Southey, Esq. Poet Laureate, &c. &c. 2 vols. 8vo. £1. 88. Letter to R. Southey, Esq. by W. Okely, M. D. Presbyter of the Brethren's Church, &c. 8vo. 25. 3. Observations on Southey's "Life of Wesley;" being a Defence of the Character, Labours and Opinions of Mr. Wesley, &c. By Rd. Watson. 8vo. 4s. 6d. A GENERAL Surprise was excited among all classes of the people now stigmatized with the name of Evangelicals, when Mr. Southey announced his intention of writing the Life of Wesley. Highly respected as Mr. Southey's talents were by them, in common with all the admirers of classical poetry, they much doubted the qualifications of that gentleman for the task he had undertaken, and the experiment has now fully satisfied them that" the Life of Wesley was not a subject for the pen of Southey." Many indeed find it difficult to conceive what could have induced Mr. S. to attempt a work so foreign to his habits and his talents. Several volumes of Memoirs, favourable and unfavourable to Mr. Wesley's character, had already appeared; and it was not likely that our author, who had never been intimately acquainted with Mr Wesley, or his connexions, and who confesses in the outset, that he has no original materials, should be able to make any important addition to the information already be fore the public; but Mr. Southey having determined to make a book, which his name might render popular, collected the facts from the materials of which he gives us a copious inventory in his preface, and intermingled with them his own reflections and opinions, which (as Mr. Watson observes) are constantly "vacillating between the Philosopher and the Christian; but unhappily, the tendency to philosophise most frequently predominates."-p. 4. "Had the biographer (says the sensible apologist for Methodism) been either less or more acquainted with theological subjects, his work would have born a character more decided. It would have been better or worse; and in either form more acceptable to all parties. It would have done more good or less mischief. As it is, it has a singularly hybridous character. It is distorted with inconsistencies, and abounds in propositions which neutralize each other as to any good effect, and yet retain activity enough to do injury."-p. 3. Were we to collect the passages from these volumes, in which the author commends Mr. Wesley, they would form such an eulogy as can scarcely be met with in the writings of his professed admirers; and were we to bring into one view the paragraphs in which his faults and weaknesses are with apparent delight exposed and censured, it would seem as if the author had no other view than to consign him to general reprobation. We will not say that Mr. S. intended either of these results; we speak only of effects: but he has conducted the work in the true style of a book maker, and apparently without any fixed religious principles for his guidance. He discovers indeed, in many parts, such complete ignorance of theology, even the theology of his own church, as proves his total incapacity for criticism on subjects of that nature. If however it be true, as is commonly reported, that Mr. S. was educated in the Soeinian school, we may account for many of his observations, even though now a professed member of the Church of England, some of whose doctrines he nevertheless represents as horrible and diabolical"especially Election and Predestination. Our biographer traces at great length the history of Mr. Wesley from his birth; his education at the Charterhouse; his residence at Christchurch College, Oxford; the commencement of the Methodist Society there; his or dination; his voyage to Georgia and return; his connexion with the Moravians, and separation from them; his itinerant labours and field-preaching: the cha racter of his associates in the ministry 3 his doctrinal sentiments; discipline of the Methodists; his character in old age and in death, &c. &c. We cannot, however, follow Mr. S. from chapter to chapter. He admits the sincerity and piety of both Mr. Wesley and his associates, affects to admire their zeal and fortitude, and confesses the moral utility of their labours; and yet, as we have already remarked, displays, with too evident gratification, faces those remarks with the degrading circumstances of his having been born in an inn, educated on charity, and in early life engaged in servile occupations. These circumstances could, how all their weaknesses and foibles; and the irregularities and extravagancies which attended the rise of Methodism, and which generally (more or less) attend every revival of vital godliness. By these means he has furnished a delicious ́ever, no more depress his spirit than they treat for the bigot and the persecutor -the sceptical and profane. Sometimes indeed he assumes apparent candour; but he kisses in order to betray. Well he knows, that those parts of his work in which he seems to commend piety and zeal, will soon be lost and forgotten by the greater part of his readers, while his ludicrous images and cruel raillery will be long remembered, and eagerly retailed by them, as choice materials for ridicule in the literary club and the convivial party. Even the serious quotations which he has introduced from the subjects of his Memoir are so interwoven with sneer and irony, that they are calculated to bring the Scriptures themselves (whose phraseology they borrow) into great contempt, and expose to scorn the most sacred and important truths. Mr. Southey, in describing the character of Mr. Wesley's associates, refers to Mr. Hervey, of whose writings he gives the following_depreciatory character:-"James Hervey, author of the Meditations, a book which has been translated into most European languages, and for the shallowness of its matter, its superficial sentimentality, and its tinsel style, as much as for its devotional spirit, has become singularly popular.” p. 49. Of Mr. Hervey's "tinsel" style we are no admirers: but two circumstances may be noted in apology. 1. He knew that style would please light and superficial readers, and (in one of his letters) he avows it to have been his object "to please mankind," in order to their spiritual edification: and 2. The proper style of Meditation is semi-poetic, elevated above the ordinary tone of prose composition.-In his dialogues the florid language is more offensive to a just taste; but in his sermons the style is far more simple and correct. Were his style, however, still more exceptionable, the uniformly pions and practical tendency of his works and character, ought to have saved him from being spoken of with contempt; and as to the matter of them it seems to have been the depth rather than the shallowness of his sentiments, which has displeased the Poet Laureate. " Of Mr. Whitefield's natural talents he is disposed to speak highly, but pre can now lower his character. But we pass all the intermediate scenes, to behold him in the pulpit. Of his pulpit talents Mr. S. thus speaks :-" His voice excelled both in melody and compass, and its fine modulations were happily accompanied by that grace of action which he possessed in an eminent degree, and which has been said to be the chief requisite of an orator. An ignorant man described his eloquence oddly, but strikingly, when he said that Mr. Whitefield preached like a lion. So strange a comparison conveyed no unapt notion of the force, and vehemence, and passion of that oratory, which awed the hearers, and made them tremble like Felix before the apostle." (p. 150.) We can have no wish to depreciate the natural eloquence of Mr. Whitefield, which was indeed most extraordinary; and we readily admit that such eloquence by striking forcibly on the passions, might produce remarkable temporary effects; but it would be impossible for Mr. S. to prove that any external cause alone can renew the heart, or permanently change the character. Certainly the Scriptures attribute conversion to a higher cause; and so did Mr. Whitefield, who, when informed that one of his converts had apostatized, replied, "You say rightly; he was one of my converts, for had he been the Lord's he would not have done so." 66 He Chap. XI. treats of the separation between the two great leaders of Methodism, Wesley, and Whitefield, and gives Mr. Southey full opportunity of expressing his hatred against Calvanism, which he does in no measured terms. says::-- The doctrine [of Election] implies that an almighty and allwise Creator has called into existence the greater part of the human race to the end that, after a short, sinful, and miserable life, they should pass into an eternity of inconceivable torments; it being the pleasure of their Creator that they should not be able to obey his commands, and yet incur the penalty of everlasting damnation for disobedience.” (p. 370). This is Mr. Southey's representation of Calvinism; and this he confirms by a quotation from Mr. Wesley, "who (he says) has justly stated the case with equal force and truth." "The sum of all is this; one in twenty (suppose) of mankind are elected ; nineteen in twenty are reprobated! The elect shall be saved, do what they will; the reprobate shall be damned, do what they can.' *This (says Mr. S.) is the doctrine of Calvinism!" And if it were so, we agree with him that "Diabolism would be a better name.' He adds, "In the worst and bloodiest idolatry that ever defiled the earth, there is nothing so horrid, so monstrous, so impious as this!" (pp. 370, 371). But to retort our author's own words-surely never was misrepresentation "so horrid, so monstrous, so impious." This, gentle reader, is the Theologian who undertakes to discriminate and decide the controversy between these great and good men, the founders of Methodism! This the man who professes to belong to that Church which (in her 17th article) has pronounced "Predestination * After Mr. Toplady had translated and published an excellent treatise on Predestination from the latin of Zanchius, "Mr. Wesley (says Mr. Southey, Vol. II. p. 374.) for the purpose of exposing its monstrous doctrine, set forth an analysis of this treatise, and concluded in these words: The sum of all is, (see the passage above) the elect shall be saved, do what they will, the reprobate shall be damned, do what they can. Reader, believe this, or be damned. Witness my hand, A-T-.' Toplady justly complained of this treatment, and accused Mr. Wesley of intending to palm the paragraph on the world as his. Mr. Southey says, "Most certainly Mr. W. had no intention that this passage should pass for Mr. Toplady's writing. He gave it as the sum of his doctrine; and stripping the doctrine of all disguise, exposed it thus in its naked monstrosity." Thus Mr. Southey palliates conduct which, in a Calvinist, he would have considered as utterly indefensible. Mr. Watson, in his "Observations," commends Mr. Wesley and Mr. Fletcher for the superior temper displayed in the controversy of that day; but the above passage, and others quoted, with apparent approbation, by Mr. Southey (especially Mr. Wesley's sermon on free grace, and Mr. Fletcher's gross misrepresentation of the Calvinistic system,) prove that there was too much of an acrimonious spirit displayed by the Arminians, as well as by the Calvinists. The faults of both must be deeply lamented by peaceable and candid Christians, and we, rejoice that a more mild temper is now cherished by all denominations. and Election" to be doctrines "full of sweet, pleasant and unspeakable comfort:"-whose pious and learned founders, and first protestant prelates, were most decided advocates of those truths since branded with the name of Calvinism. It is not possible for us in this place, however, either to enter on the defence of doctrines, or the refutation of slanders: we must refer our author to that "vigorous" writer whom he quotes in the same page, Mr. Toplady, whose "Historic Proof" comes as near to moral and historical demonstration as we have ever seen; or, if he wishes for more temperate works, to the masterly answers to the late Bishop of Lincoln's pretended "Refutation of Calvinism, by Dr. Ed. Williams and the Rev. Thos. Scott." Mr. Watson's "Observations" are well written. He is an able and acute defender, not only of Mr. Wesley, but of vital religion, and is certainly more than a match for Mr. Southey. That gentleman, we think, must blush when he peruses the pages of Mr. Watson, who has fairly exposed Mr. Southey's ignorance of Theology and Ecclesiastical History, and the impropriety of ascribing all the effects of the preaching of the Methodists to mere natural causes, and all holy feeling to enthu siasm. Mr. W. comments with just severity on Mr. S.'s charges against his venerable friend and father, of " voracious credulity, spiritual pride and ambition.""The love of power, says Mr. Southey, was the ruling passion of his mind-no conqueror or poet was ever more ambitious than John Wesleyhe could not hold a secondary place"his object was to be the head of a sect; and yet Mr. Southey allows that "he loved God with all his heart, and all his soul, and all his strength."-" His object was to give a new impulse to the Church of England, to awaken its dormant zeal -to become the author of a national reformation," &c. &c. Now, to reconcile his censure with these commendations, appears to us a task which Mr. Southey will not very readily perform. Mr. Watson says, "When Mr. Southey differs from Mr. Wesley in assigning the motives by which the latter was influenced, we know which authority to prefer; but when Mr. Southey differs from Mr. Southey, we are at a loss as far as authority goes. Will he have the goodness to write another book to informı the world which side of the many contradictions his present work contains he would have us embrace?" P. 206 Dr. Okely's letter is confined chiefly to the defence of the Moravian Church, to which he belongs; and he treats Mr. Southey in a good-humoured way, but not without a just censure of his conduct, especially in exposing, for the merriment of his readers, some early extravagancies of the brethren-extravagancies which none are more ready to blame than themselves. This affords one instance, among many others, in which Mr. S. appears to treat religious subjects with unbecoming levity. Dr. Okely thus expostulates with the author, "What could possibly induce you, with such ill-judged eagerness, to rake into the kennels of oblivion? Why do you exhibit among your authorities the publications of such a vile fellow as Rimius? Was you not informed that he wrote with all the rancour of a renegado, and all the spite of an enemy +? Is such a man proper to be called as a witness against a Church which he had deserted, from no excess of virtue; against a Church which, yourself being judge, has, by its silent, but honourable exertions, first glorified God among the heathen, and then stimulated the world to engage in similar attempts." But such is the strange inconsistence of Mr. Southey throughout these volumes; he writes like "a man of the world," to please the world: and he will have his reward-" the world will love its own." But the great question is-Will God be pleased? Will the writer receive the plaudit of the great Judge at the last day? Will he say to the author of this work-"Well done! good and faithful servant?" The conscience of the writer and the judgment of the reader will answer the question. Theology Explained and Defended, in a series of Sermons. By T. Dwight, S.T.D. L.L.D. 5 vols. 8vo. £3. 10s. HAVING introduced President Dwight to our readers by a Memoir, we have only to notice these volumes as lately reprinted in London. Our readers are already aware that these discourses were intended to form a system of divinity, of which the following is a brief outline :— I. Doctrines of Natural Religion: the Being and Attributes of God, with answers to Atheistical objections: the Works of Creation and Providence, the fall of Man and its consequences. Mr. Southey has also quoted against Mr. Wesley the writings of one Night. ingale, an apostate Methodist, now a Unitarian. II. Doctrines peculiar to the Christian Religion, or the Mediatorial System. The Character of Jesus Christ, the Mediator: he is true and perfect God and Man: the Covenant under which he acted; the offices which he sustained. Consequences of Christ's Mediation- Justification; its nature; has its source in the free grace of God; the means thereof-Faith in Christ, &c. Regeneration; its necessity, its reality, its nature, its antecedents, its consequences; the Agent in effecting it, the Holy Ghost; his character. Doctrine of the Trinity; testimonies to, from Ancient Christians, Jews, and Heathens. His Agency; its consequences and evidences.' III. System of Duties of Natural and Revealed Religion, including a large and luminous Exposition of the Ten Commandments. IV. System of Dispensations consequent on the present state of Man:Death in its immediate and remoter consequences; Resurrection; Final Judgment; Punishment of the Wicked, its duration and nature; Rewards of the Righteous; New Creation, &c. &c. Such is the outline of this valuable body of Theology, which is developed in 173 sermons, forming, we apprehend, one of the most valuable works of the kind in our language. "Their primary object," as the Editor remarks, “is to explain and prove the great truths of Theology; and their second, to enforce them on the conscience, and shew their practical influence on the heart and life." They are therefore not merely Theological Lectures, but also practical Discourses, and "in the strictest sense Sermons," and Sermons of so respectable an order that they are considered by us as models both of Pulpit Eloquence and Theological Argumentation. One chief excellency in our esteem is, that they are eminently scriptural, both in their matter and style, and not made to bend to human systems on the one hand, nor do they indulge in romantic speculations on the other they are words of truth and soberness," and as such we cordially recommend them to ministers, students, and the religious public. "the The History of Religious Liberty, &e. by B. Brook. 2 vols. 8vo. (Concluded from our last, p. 19 ) THE second volume of Mr. Brook's work commences with the reign of Charles II, a reign, with all the mirth |