the eyes of the travelling ministers were soon fixed upon him as a suitable candidate for the itinerancy, and they even recommended him to go on a mission to the West Indies. But when he appeared before the committee in London, it was thought that his broad Scotch method of speaking would make against him, and he did not go, either as a travelling preacher in England, or as a missionary to a foreign clime. The preparatory steps which it was necessary to take, however, threw him out of his situation as gardener at the duke's, and for some time he was out of employment, which was a source of painful trial to his mind. After experiencing various disappointments, he at length obtained employment for a while in the king's gardens at Kensington, near London; then at a nursery at a place called Fulham; from whence he removed to Hammersmith, where it was his happy lot to reside in the family of a good man, who was both a local preacher and a class leader. He now felt his mind comfortable, and was fully resigned to do and suffer the will of God, as he in the order of his providence should direct and appoint. Almost every sabbath he had an appointment to preach, and frequently walked from eighteen to twenty miles, and preached twice, which is no uncommon thing for a local preacher; and all this he does without fee or reward. Ungrateful then must be that world that can enjoy the benefit of the labours of ten thousand local preachers, free of expense, and can refuse its support to those whose time and talents, and every thing they have, are solely devoted to its good.

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He

During his stay at Hammersmith he entered into the "holy estate of matrimony;" but the business of a gardener becoming very unprofitable, owing to the pressure of the times," he finally came to the resolution of crossing the Atlantic, and of taking up his residence in the United States of America. had engaged his passage on board the Duke of Marlborough, captain Jeffries, before I knew of his intention; but meeting with him at the Book Room, City Road, one evening, I there learned his determinations; and as from my early youth I had often felt a wish to visit this "good land," I determined at once to accompany my friend and his wife on their intended voyage. So on Saturday morning, September 5, 1818, we took our leave of London. In one week more, took our last view of the land of our nativity; the sensations we then felt are not easily described. In the cabin were eight passengers, in the steerage seventy-two, in all eighty, exclusive of the ship's company. Our passage was rough and tedious, but not particularly dangerous. We lost one sailor during the voyage. He fell from the weather yard arm on the deck during a heavy gale, and was killed. We touched at Halifax in Nova Scotia, and New London in Connecticut, where we met with friends who showed us no small

kindness; and after encountering various trials for the space of eighty-four days during the whole of the voyage, we at last landed in New-York. Good captain Howard of New London conducted us to the house of the Rev. Joshua Soule, (now bishop Soule,) whose cordial manner of receiving us will never be forgotten. "I am glad to see you," said he, "as strangers and foreignersas Englishmen as Methodists-and more particularly as Methodist preachers." This was language worthy of a bishop. May he never lose his reward. But should I now begin to enumerate all the acts of kindness, done for the "strangers" on their arrival in New-York and since, by our kind friends in the city and elsewhere, I should never come to an end. Suffice it to say, "they are written in heaven," and on the hearts of the survivors, as they were on the heart of the deceased.

From the time of our arrival in New-York up to the time of brother Davidson's decease, he and I were mostly separated; sometimes by a distance of more than a hundred miles. He was employed in the gardens and vineyards of the great, I in the vineyard of the Lord. My employment was the most honourable, his the most successful. He never failed of raising a crop, but hitherto I have always failed. Flowers and fruits of every odour and of every hue bloomed and ripened under his care; but as for me, I have laboured in vain, and spent my strength for nought. His work is done: he rests from his labours, and his works follow him: mine remains to be accomplished. And while I am complaining of "contrary currents," and of "howling blasts," and of

"Sails ripp'd, seams opening wide, and compass lost," 'tis pleasing to reflect, that

" he has reach'd that shore

Where tempests never beat, nor billows roar."

Having drawn out this memoir far beyond the original intent, I must beg leave to suppress a thousand particulars, which, though they might be highly gratifying to his intimate friends, would not interest the generality of readers. All that I could wish to say farther, is, that I have lost my earliest associate in the ministry; one of my most pleasing correspondents; one of my most faithful advisers, and one of my firmest friends.

As a specimen of his epistolary correspondence I here subjoin an extract of one or two of his letters, hoping that the same may benefit the reader as well as the transcriber.

"You wish me to give you some advice how to act in the situation in which you are now placed. First then I would observe, that as our people are in general sincere, solemn, and devout, it will be necessary for you to act accordingly. Never let a pleasing and cheerful manner of address, ever, for one moment betray your character as a minister

of the gospel, I mean by sliding imperceptibly into a light and trifling conversation, that does not minister grace to the hearers. Always have a guard over yourself, in public and in private. One great fault our people in general complain of is, that the preachers do not visit the poor members of the church so often as they might. Let not this complaint ever be heard against you. Visit the poor as often as you possibly can; make your visits short, and what you say let it be on the subject of religion, let that be your only theme, and always conclude by prayer. But let it never be said, 'He visits the rich, while the poor he passes by.' With respect to your conduct in the pulpit, I beg that all your sermons may be truly evangelical. Let the doctrines of the gospel be your only topics of discourse, such as repentance, faith, the new birth, the witness of the Spirit, inward and outward holiness, the love of God to a dying world; this last is in my opinion a subject of the highest importance. It is the great original source of our most holy religion, and as it is a fountain that cannot be dried up, so it is a store that never can be exhausted; and on that account I would recommend one third of your time and talents to that all glorious subject, God's love to man. But do not forget the willingness of Christ to receive all, especially such sinners as some are pleased to denominate reprobates;' yes, tell the reprobates, so called, that Christ died for them; and oh that the mighty power of God might fall upon you and upon your congregation, while telling them of the unparalleled love of God to a fallen world."

Having attended a camp meeting, he writes thus respecting it: "The whole of the services were judiciously carried on. Order and regularity universally prevailed among the people. Brother P. preached twice; he is truly a good preacher. The greatest number of people was there on Wednesday. It was supposed there were between six and seven thousand present. I could not get into the spirit of the meeting until it was over. I then thought if they would commence again I should be prepared. I was completely lost in astonishment. I highly approve of camp meetings, and could wish they were more frequent, and that I had an opportunity of attending them."

This was the first that he attended.-He then adds:

"I trust that you are strong in the Lord and in the power of his might preach a free, full, and present salvation, to poor sinners. Nothing else will do but downright Methodism both inside and outside, that I am fully convinced of, therefore take heed unto thyself and to the doctrines of Methodism; continue in them; for in doing this thou shalt both save thyself and them that hear thee."

At another time he writes thus, on a noted text in the thirtythird of Ezekiel :

"The text contains what is called the oath of God. An oath among men is made use of in confirmation of truth. This cannot apply to God as man to man, for he is truth itself, and of course needs no confirmation. But man requires the strongest proof on any momentous subject. So in condescension to human weakness the VOL. XI. February, 1828.

7

Almighty makes use of an oath. But to whom do men appeal upon oath? To God. To whom does God appeal when he swears? Not to man, but to himself. Hence it follows, that the purport of this oath must be of vast importance to men. What is it then? It is his willingness to save sinners. Why then are they not saved? Because there are two words in the text overlooked, although doubly repeated; "Turn ye, turn ye." Let these two words be attended to, and God will immediately accomplish his oath. Neglect the condition, the oath is null and void So according to my opinion the condition is the most important point in the text, the point on which a preacher should dwell most, for upon this the oath is suspended. Who can read this portion of holy writ and say that the salvation of man is unconditional; they that can receive it, let them receive it."

His ardent attachment to the cause of Methodism will appear by what follows:

"Upon the whole I love the Methodist doctrine, because it is the doctrine of the Bible. The discipline of the Methodists is good and wholesome, and if I were a candidate for the itineracy I could cheerfully subscribe to all their articles of faith. For my own part I am fully satisfied with that highly respected body of people, and mean to stick by them, God being my helper, while there is a button on my coat."

The reader will perhaps wonder, if such was his attachment to Methodism and to the itineracy, bow it was that he did not offer himself to the annual conference as a candidate for the travelling ministry. Two reasons are all that can be assigned : 1. He was extremely diffident of his abilities and fitness for the work. 2. He was well aware that in a travelling capacity there was no prospect of realizing more than a competency, and hardly that as a married preacher, and he did not wish to be a burden to the connexion, but preferred labouring with his own hands that he might give to others, rather than to be dependant on others for his daily support.

But though he did not rise to the full honour of a "travelling elder" in the church of God, which I believe was once his highest ambition on earth, it is right to say that he served the church five years as a local preacher on the other side of the flood, and eight years on this, and was elected to the office of a deacon at the last annual conference.

Of the closing scene of his life I am unable to give any account, farther than in the words of a friend, written to me a few days after his decease.- "Brother Davidson is gone; and thanks be to God, he left a pleasing testimony behind him that all was well; his confidence was strong; and though for nine days his pain was most excruciating, reason was permitted to retain her sway, and the prospect was clear before him.”

Concerning his character, having already said so much, I have not room in this communication to say any more, unless I sub

join the testimony of the friend whose words I have just now quoted. In the same letter he remarks, concerning the "ardour of his friendship," that it was "equalled by very few, and surpassed by none;"" and to be intimately acquainted with brother Davidson," he adds, "was the same thing as to know a greater portion of true excellence." With this testimony I shall conclude, as there needs no more, unless it be to correct a former statement,* which says that " He died as he lived:

"Little and unknown,

Loved and prized by God alone."

This is a mistake. He was not altogether unknown, neither was he "loved and prized by God alone." He was "known" in Scotland as an aspiring youth; in Ireland as a good soldier, and à true convert; in England as a faithful servant to his employers and a respectable and useful local preacher; and he was "loved

and prized" by many. How much he was "loved and prized"

in this country by some, is already well known, and more I trust will yet appear by a kind regard to the afflictive circumstances of his desolate widow and children.

"Farewell, dear friend, a long farewell,
For we shall meet no more;

Till we are raised with thee to dwell,
On Zion's peaceful shore.

Farewell, dear friend, again farewell;
Soon we shall rise to thee;

And when we meet no tongue can tell
How great our joys shall be."

Schenectady, July 27, 1827.

GEORGE COLES.

MISCELLANEOUS.

THOUGHTS ON NECESSITY.
By the Rev. John Wesley.

I. 1. THE late ingenious Dr. Hartley, in his Essay on Man, resolves all thoughts into vibrations of the brain. When any of the fine fibres of the brain are moved, so as to vibrate to and fro, then (according to his scheme) a perception or sensation is the natural consequence. These sensations are at first simple, but are afterwards variously compounded: till, by farther vibrations, ideas of reflection are added to ideas of sensation. By the additional vibrations of this

curious organ, our judgments of things are also formed. And from the same fruitful source arise our reasonings in their endless variety.

2. From our apprehensions of things, from our judgments and reasonings concerning them, all our passions arise: whether those which are more sudden and transient, or those of a permanent nature. And from the several mix. tures and modifications of these, our tempers or dispositions flow: very nearly, if not altogether the

* In the Christian Advocate and Journal for June 22, 1827.