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doctrines allied to them, with fixed and earnest interest; to blend them with all our habits of thought, and principles of conduct; and to subject our hearts, without reserve, to their influence. The Apostle Paul, speaking of the ancient Israelites, observes: "The word preached did not profit them, not being mixed with faith in them that heard it." (Heb. iv. 2.) Instructive and admonitory is this statement! It teaches us that the truth can then only be profitable when it is embraced with a realizing faith, and when the heart simply and fully rests on its declarations and promises.

The great principle on which we have dwelt in this paper will show the vast importance which belongs to the personal study of the word of God. It is at once our privilege and our duty to "search the Scriptures," that our minds may be filled with heavenly wisdom, and established in every spiritual habit. But this is not the only practical inference which this subject suggests. It shows us, in a very clear and striking light, the value of the public preaching of the truth of Christ, and the feelings with which it should be regarded. Who can estimate the important benefits that would result to the professing church, if the principle before us were distinctly apprehended and firmly held? If those who profess to be Christ's came up to the public services of the house of God under a deep conviction that the truth is the grand instrument of the Spirit in the sanctification of man,-if they listened to the public teaching of the servants of Christ simply that they might be fed with heavenly knowledge, seeking at the same time that life-giving energy of the Spirit which only can render the truth effectual,-how blessed an influence would descend on our worshipping assemblies, and how enlightened and holy would the church become! If, too, under a deep conviction that the truth of God is the grand instrument of the Spirit in awakening and converting men, those who have themselves received the grace of Christ came up to our

places of holy worship, with earnest prayer that that truth might be applied by the Spirit to the heart and conscience of every careless man, and that it might lead every penitent to the cross of Christ; how should we have to rejoice over the success of the ministry, and the enlargement of the church!

Nor is it improper to advert, in conclusion, to the effect which this principle should have on the minds of those who are engaged in the Christian ministry. Studying the truth of Christ ourselves, in relation to our own sanctification,-anxious to experience the full power of the truth, in moulding our own hearts to the purity and benevolence of our Lord,-we should be anxious also to present it to our people in its simplicity, its integrity, and its fulness. We should enter upon our work under a deep impression that we are charged with that truth which the Spirit will use as his instrument in leading men to Christ, and in nourishing, and sanctifying, and comforting the church. Surely this consideration should incite us to sacred diligence and fidelity in the discharge of the trust reposed in us! If rightly apprehended and embraced, it will lead us, through the whole of our ministerial course, to cultivate those mental habits

which will qualify us "rightly to divide the word of truth," and enable us to feed," as we ought to do, "the church of God, which he hath purchased with his own blood." Causing us to abhor the very idea of personal display, it will give to our ministry a character of simplicity, and earnestness, and affection; it will render it rich and ample in the developement of truth; while it will make us at all times intent on the actual accomplishment of those great and benevolent results which our heavenly Master has in view. "Who then is a faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season? Blessed is that servant whom his Lord, when he cometh, shall find so doing." (Matt. xxiv. 45, 46.)

HENRY W. WILLIAMS.

288

LETTER OF THE REV. JOHN WESLEY TO HIS NIECE,
MISS SARAH WESLEY.

THE following instructive and important epistle will not fail to be read with interest. The attention of the public has recently been directed to the evils attendant on the

late-hour system, by which the

health and morals of thousands are severely injured. Contrasted with these, are the advantages to be derived from early rising, the subject of this letter,-which Mr. Wesley exhibits in a very sprightly manner, aud in his wonted strength and terseness of style. Our friends, on perusing this document, will remember Mr. Wesley's sermons, entitled, "Redeeming the Time," and, "On the more excellent Way;" (Works, vol. vii., pp. 67-75, 26— 37;) in which many of the observations contained in this communication are found. The original is in the possession of Thomas Marriott, Esq., who has kindly favoured us with the copy which we here present to our readers.-EDIT.

TO MISS WESLEY, IN CHESTERFIELD-
STREET, MARYLEBONE.

Near Leeds, July 17th, 1781. MY DEAR SALLY,-Without an endeavour to please God, and to give up our own will, we never shall attain his favour. But till we have attained it, till we have the Spirit of adoption, we cannot actually give up our own wills to him. Shall I tell you freely what I judge to be the grand hinderance to your attaining it? Yea, to your attaining more health both of body and mind than you have ever had, or at least for a long season? I believe it is (what very few people are aware of) intemperance in sleep. All are intemperate in sleep, who sleep more than nature requires; and how much it does require is easily known. There is, indeed, no universal rule,-none that will suit all constitutions. But, after all the observations and experience I have been able to make for

upwards of fifty years, I am fully persuaded that men, in general, need between six and seven hours' sleep in twenty-four; and women, in general, a little more,-namely, between seven and eight.

But what ill consequences are there in lying longer in bed,-suppose nine hours in four-andtwenty?

1. It hurts the body. Whether you sleep or no, (and, indeed, it commonly prevents sound sleep,) it as it were soddens and parboils the flesh, and sows the seeds of numerous disorders; of all nervous diseases in particular, as weakness, faintness, lowness of spirits, nerVous headachs, and consequent weakness of sight.

2. It hurts the mind; it weakens the understanding. It blunts the imagination. It weakens the memory. It dulls all the nobler affections. It takes off the edge of the soul, impairs its vigour and firmness, and infuses a wrong softness, quite inconsistent with the character of a good soldier of Jesus Christ. It grieves the Holy Spirit of God, and prevents, or at least lessens, those blessed influences which tend to make you, not almost, but altogether, a Christian.

I advise you, therefore, from this
day forward, not trusting in your-
self, but in Him that raiseth the
dead, to take exactly so much sleep
as nature requires, and no more.
If you need between seven and eight
hours, then, in the name of God,
begin this very night, in spite of all
temptation to the contrary.
down at ten o'clock, and rise be-
tween five and six, whether you
sleep or no. If your head aches in
the day, bear it. In a week you
will sleep sound. If you can take
this advice, you may receive more
from,

My dear Sally,
Yours most affectionately,
JOHN WESLEY.

Lie

289

ITALIAN MARTYRS OF THE SIXTEENTH CENTURY.

PART 1.

(To the Editor of the Wesleyan-Methodist Magazine.)

DURING the sixteenth century, opinions favourable to the Reformation, which had so happily commenced in Germany, were extensively spread through Italy: they were promoted by the accomplished Renée, daughter of Louis XII. of France, and wife of Hercules II., Duke of Ferrara. This lady had become acquainted with the doctrines of the Reformers by means of some of those learned persons who frequented the court of the celebrated Margaret, Queen of Navarre; and, on leaving France, she was anxious to facilitate their introduction into the country in which she was about to reside. Several persons, who had discovered the errors and corruptions of the Church of Rome, obtained a place in the University of Ferrara; and others were retained by the Duchess in her family, for the education of her children. Many distinguished persons either imbibed the Protestant doctrine, or were confirmed in their attachment to it, at Ferrara. The most eminent Italians who embraced the Reformed faith, or who by their opinions exposed themselves to the suspicions of the Romish Clergy, resided for some time at the court of Ferrara, or were patronized by the Duchess Renée.

At Modena the Reformed doctrines were propagated by Paolo Ricci, whose discourses made many converts, and produced a great sensation in the city; so that the Scriptures were eagerly consulted, and the subjects in dispute between the Church of Rome and her opponents were freely and generally canvassed.

At Bologna, evangelical sentiments relative to justification by faith, and other points then agitated, were propagated by John Mollio, in his public lectures; and, for several years, there were in that city many persons favourable to Protestantism,

and desirous of ecclesiastical reform.

A Monk preaching one day,_in the year 1544, at Imola, near Bologna, told the people that it behoved them to purchase heaven by the merit of their good works. A boy who was present exclaimed, "That is blasphemy; for the Bible tells us that Christ purchased heaven by his sufferings and death, and bestows it on us freely by his mercy." A dispute of considerable length ensued between the youth and the Preacher. Provoked at the pertinent replies of his opponent, and at the favourable reception which the audience gave them, the Monk exclaimed, "Get you gone, you young rascal! You are but just come from the cradle; and will you take it upon you to judge of sacred things, which the most learned cannot explain ?" "Did you never read these words," rejoined the youth : Out of the mouth of babes and sucklings God perfects praise?"" On this the Monk quitted the pulpit in confusion, breathing out threatenings against the poor boy, who was instantly thrown into pri

son.

666

Of all the states of Italy, Venice afforded the greatest facilities for the propagation of Protestant opinions, and the safest asylum to those who suffered for embracing them. Venice had risen to power and opulence by commerce; and hence a more than ordinary freedom of thinking and speaking was encouraged. This city abounded in printing-presses: here it was that versions of the Bible, and other religious books, in the vulgar tongue, were chiefly printed; and the books of the German and Swiss Protestants were consigned to merchants at Venice, by whom they were sent to different parts of Italy.

The Reformation was also greatly promoted, in several Italian countries,

by the labours and journeys of Celio Secundo Curio, by the popular eloquence of Bernardino Ochino, and by the judgment and learning of Peter Martyr. So great, indeed, was the number of those who desired a reformation, and who would have been ready to concur in any well-devised attempt to introduce it, that had any Prince of considerable power placed himself at their head, or had the court of Rome been guilty of any such aggression on the political rights of its neighbours as it subsequently committed, Italy might have followed the example of Germany, and Protestant cities and states might have risen on the south, as well as on the north, of the Alps.

But the establishment of the Inquisition in Italy decided the issue of these movements in favour of religious reform. This iniquitous and cruel tribunal could never obtain a footing either in France or in Germany. The attempt to introduce it into the Netherlands was resisted; and it kindled a civil war, which, after a bloody and protracted struggle, rent seven flourishing provinces from the Spanish crown, and established in them civil and religious liberty. The ease with which it was introduced into Italy shows that, whatever illumination there was among the Italians, and however desirous they were to share in those blessings which other nations had secured, they were destitute of that public spirit, and energy of principle, which might have enabled them to shake off the degrading yoke of Rome. No sooner was the Inquisition erected, than those who, by the avowal of their sentiments, had rendered themselves obnoxious to it, fled in great numbers from the country. The prisons were filled with those who remained behind, who were kept for years in silent and dark confinement, with the view of inspiring their friends with dread, and of subduing their own minds to a recantation of their sentiments. Commissioned spies were dispersed over Italy; who, by means of the recommendations with which they were furnished, got admission into

families, insinuated themselves into the confidence of individuals, and conveyed to the Inquisitors the secret information thus obtained. Assuming a variety of characters, they haunted the company both of the learned and of the illiterate; and were to be found equally in courts and cloisters. Thus the

court of Rome, by its perseverance and its intrigues, eventually triumphed over all opposition; and every thing which it branded with the name of "heresy," disappeared throughout Italy.

For some time, notwithstanding the keen search made for them, many Protestants still remained at Venice. In 1560 they sent for a Minister to form them into a church, and had the Lord's supper administered to them in a private house. But, soon after this, information of their meetings having been given by one of those spies whom the court of Rome kept in its pay, all who failed to make their escape were committed to prison. Numbers fled to the province of Istria; and, after concealing themselves there for some time, a party of them, amounting to twenty-three, purchased a vessel, to convey them to some foreign country. When they were about to set sail, an avaricious man, knowing their design, brought a claim for a pretended debt against three of them, before the Magistrates of the place; and, not succeeding in extorting the money, he accused them as heretics, who fled from justice. In consequence of this, they were arrested, conveyed to Venice, and lodged in prison. Hitherto the Senate had not inflicted capital punishment on the Protestants; but now, unhap pily, they yielded to the counsels of the Romish Church, and acts of cruelty commenced, which continued for years to disgrace the republic. Drowning was the mode of death to which they doomed the heretics; either because it was less cruel and odious than committing them to the flames, or because it accorded with the customs of Venice. But if these exhibitions were less barbarous than those of

Spain, the solitude and silence with which they were accompanied were calculated to excite the deepest horror. At midnight the prisoner was taken from his cell, and put into a gondola, or Venetian boat, attended only, beside the sailors, by a single Priest, to act as Confessor. He was rowed out into the sea, beyond the two castles, where another boat was in waiting a plank was then laid across the two gondolas, upon which the prisoner was placed, having his body chained, and a heavy stone affixed to his feet. On a given signal, the gondolas retired from one another, and he was precipitated into the deep.

The first person that suffered martyrdom at Venice was Julio Guirlauda, a native of Treviso. When set on the plank, he cheerfully bade the Captain farewell, and sank, calling on the Lord Jesus, October 19th, 1562, in the fortieth year of his age.

Antonio Ricetto, of Vicenza, was so much respected, that, after his conviction, the Senators offered to restore him not only to his liberty, but to the whole of his property, provided he would conform to the Church of Rome. His firmness was put to a still severer test: his son, a boy twelve years of age, having been admitted into the prison, fell at his feet, and supplicated him, in the most affecting way, to accept of the offers made him, and not to leave his child an orphan. The keeper of the prison having told him one day, with the view of inducing him to recant, that one of his companions had yielded, he merely replied, "What is that to me?" In the gondola, and on the plank, he retained his firmness; praying for those who ignorantly put him to death, and commending his soul to his Saviour. He died February 15th, 1566.

Francesco Sega, a native of Rovigo, who was drowned ten days after Antonio Ricetto, during his confinement composed several pious works, for the comfort of his fellowprisoners; some of which were preserved after his death.

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Francesco Spinula, a native of

Milan, being a Priest, was more severely questioned than his breth

ren.

He was thrice brought before the Judges; and on one occasion the Papal Legate, and many of the chief Clergy, attended. In their presence, and when threatened with a fiery death, he openly professed the various articles of the Protestant faith, and bore testimony against the usurpations of the Pope, the doctrine of purgatory, and the invocation of saints. During a fit of sickness, brought on by the length and rigour of his confinement, some concessions were extorted from him; but, on his recovery, he instantly retracted them; and, being formally degraded from the priesthood, he obtained the same watery grave as his brethren, January 31st, 1567.

The

The most distinguished of those who suffered death at Venice was Baldo Lupetino, a native of Albona, -a man of noble extraction, and highly esteemed for his learning and integrity. Being the Provincial of the Franciscans within the Venetian territories, he had excellent opportunities of propagating the Reformed opinions, and of protecting those who received his instructions. following account of him was written by his nephew, Matteo Flacio:"This learned Monk, after having long preached the word of God in many cities, and defended it by public disputation, with great ap plause, was at last thrown into prison, at Venice, by the Inquisitor and Papal Legate. In this condition he continued, for nearly twenty years, to bear an undaunted testimony to the Gospel of Christ; so that his bonds and doctrine were made known, not only to that city, but almost to the whole of Italy, and by it to Europe at large; and thus evangelical truth was more widely spread. Two things, among others, may be mentioned, as marks of the singular providence of God towards this person during his imprisonment: first, the Princes of Germany often interceded for his liberation; but without success. On the other hand, the Papal Legate, the Inquisitor, and even the Pope himself, laboured with all their

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