ness and beauty of the site; the facilities of access from every part of the Union; the appropriate character of the population; and the welcome with which we are greeted by the inhabitants, all exhibit the most cheering presages of success.

But this work cannot go on without the farther aid of a benevolent public. Much remains to be done. Libraries, apparatuses, mechanics' shops, agricultural implements, a botanical garden, a geological and mineralogical cabinet, are wanted immediately. And we hope to provide these in no stinted measure. They should be appropriate and extensive; and few permanent funds besides will be necessary. The enterprise of the officers and the reputation of the school should supply the rest. But these conveniences will cost money. Two hundred thousand dollars ought now to be at the disposal of the trustees. It has been thought, that ages were necessary to raise up such an institution. But in this enterprise, we must make no such tardy and distant calculations. The work is pressing, the cause demands haste, and we must throw ourselves upon our resources at once. How easy to raise two hundred thousand dollars, if we enlist in the cause with spirit and zeal! And who can lack zeal in the cause of a benighted and a perishing world? Our own communion, especially, ought to feel their obligations to engage in this work. Without this, or similar institutions, we can neither do justice to ourselves, nor discharge the obligations we are under to the world. We should engage in it, not for mere sectarian purposes, but for purposes of general interest. Not as rivals, much less as enemies, to kindred institutions, but as coworkers together with them, in the common cause. We will not contend, unless it be for a place to stand on, and an equal chance with others to bring our influence to bear on this ignorant and wicked world. We see this world lying in wickedness, and we hear the church called upon, to come up to the help of the Lord against the mighty.' We see also many great and effectual doors open, for the salvation of our race. But none open wider, and none, save the direct influence of the Gospel itself, more effectual, than that of education, especially an education of a high order, such as will fit men to educate others, and to exert an extensive and a wholesome influence in the community. Such an education we hope to give here. We burn with inexpressible desire to contribute something toward changing the current of this world's fashions and maxims, toward purifying its spirit, and elevating its moral and intellectual character. Small as our influence may be, we hope to make a movement in the great ocean of intellect, that shall be felt over our world in extended and successive vibrations. In the name and strength of the Lord, we can do it. And we here declare, in the presence of this audience, that we dedicate to God, whose blessing and aid we implore most devoutly, and expect most confidently, this enterprise; His are the first fruits, and His, be it great or small, shall be the full harvest.

Review of a Pamphlet entitled, LETTERS ON METHODISM,' &c, purporting to have been written by one or more clergymen, in answer to the inquiries of a female; and published by Lewis Merriam, Brookfield, Massachusetts, 1831. By the REV. TIMOTHY MERRITT.

THIS pamphlet is of so extraordinary a character, that we should be much more inclined to view it as the production of the malignant spirit of infidelity, designed at once to throw an odium upon the Christian religion, to burlesque the orthodox, and libel the Methodists, than as the work of men who have had the advantages of a Christian education, were it not that circumstances irresistibly force the impression on the mind that the said letters were really written by clergymen, and they not one hundred miles from Brookfield, (Mass.,) and its vicinity.

It is probable that several clerical gentlemen were concerned as authors, and that two of their number embodied the sentiments of the whole in writing. But whoever were the authors of the letters, it is certain that they are circulated by orthodox clergymen, who appear regardless of the consequences of employing detraction and slander, to ruin the influence of the Methodists.

Yet, as there was some danger lest a direct attack should appear gratuitous and uncalled for, to prevent this, invention is set to work, and forges a letter from a pious female to one of these clergymen, whom she addresses as her 'spiritual father,' and to whom she unbosoms her soul, and reveals the perplexities of her situation :-' There is no meeting in the place where she lives, except that of the Methodists. Her husband belongs to that church. By a more intimate acquaintance with Methodism, she is satisfied that her former favorable impressions with regard to it were erroneous. Now that she is intimately acquainted with the duplicity of that people, and the sponging system by which their ministers are supported, she is led to suspect that all is not right. Her husband feels comelled to give to these ministers, notwithstanding poverty and distress stare his own family in the face. He is told that the book of discipline requires it; and it is often mildly insinuated, that a refusal may affect his standing in the church. He stands in fear of these ministers, and dares not refuse them. As he is not ordinarily subject to such pliability of temper, she suspects there is a power in Methodism of which we have not been aware; and in this she is confirmed by the following incident: She asked her husband if it would not be best to get a minister of her own denomination for a short time? He replied, "It would be impossible;" for the meeting house belongs to the bishops, and they will shut it against him.' She was thunderstruck, and led to inquire into other things. In every step she was perplexed, and knew not what to do; till it occurred to her thoughts that her spiritual father would be able to set the whole subject before her in a light that would satisfy her mind, as he probably had books from which he could collect facts and documents bearing on the subject. And then comes the key to this mournful letter, which, thanks to a slip of the pen, fully

unfolds the design of the tragedy:-Those (facts and documents) from Methodist books,' she says, 'will be preferred; because they will not be suspected of partiality for Presbyterians.' Thus what was professedly commenced as a private correspondence, to satisfy her individual inquiries, turns out, in the end, to be designed for publication. This is confirmed, if it needs confirming, by the words of her reverend correspondent, in the eighth letter, when he speaks of his letters as published and in circulation:-You will hear it said,' he remarks, 'that certain horrid letters are in circulation.'

These are not the only marks of this letter being a forgery. The inquirer asserts a falsehood, which a sincere inquirer would not have done, when she puts into the mouth of her husband this reply,' The bishops own the meeting house, and would shut it against him.' Beside, there is an air of fiction and affectation about it, with a studied particularity and adaptation of the whole to the design of the writers of the letters which follow.

How far the publishing a spurious letter, with design to give point to slander, is consistent with Christian simplicity, the candid reader will decide.

We are not permitted to know with certainty who wrote the Letters on Methodism; though we know some of the reverend distributors of them. But why did the authors conceal their names? This is not so difficult a question to answer. Why do thieves and assassins choose the cover of night for the perpetration of their diabolical deeds? The answer is, That they may remain concealed from public view. And thus it is with him who slanders his neighbour. He does not wish to be known, any more than the thief, because public sentiment equally reprobates both, and the law equally condemns both. And as gangs of villains frequently band together, for the purpose of carrying on theft and robbery advantageously, and on a large scale, so there is also a recent combination of men, there is reason to believe, of professed Christians, of ministers of the Gospel, of orthodox ministers, who have entered upon the work of detraction and slander, for the purpose of destroying the character and influence of the largest body of Christians in the country, whose growing influence they wish to curtail.

We say orthodox ministers: not that we would include the whole body, or the majority of that denomination, in this charge. We cannot but think, however, that the orthodox ministers in New-England, and especially in Massachusetts, owe it to themselves, and to the public at large, to express a strong disavowal of the spirit, style, and object of the Letters on Methodism, as well to prevent the circulation of the like libelous and scurrilous publications in future, as to throw off from themselves the odium of countenancing such unchristian efforts. Indeed, a regard for the honor and interest of Christ's kingdom, should unite all Christians in an effort to suppress slanderous publications.

In remarking on the letters before us, we shall confine ourselves to, I do not say the principal things, but to some of the more tangible points; and on the we can do little more than make notes. It is not the design of this reply to say every thing that might be said, but only what is necessary.

I have used the term orthodox, not as conceding all that those who claim it as their appropriate appellation include under it, but as a technical term, [used in New-England to distinguish the Calvinistic denominations,] sufficiently definite, and for convenience. I hope it will not be found that I have used it sarcastically in its general application ; though I may have done so in reference to the writers of the Letters on Methodism.

In the farther remarks which we shall make on the pamphlet before us, we shall address ourselves directly to the reverend gentlemen whom we believe to have been concerned in its production.

Reverend Sirs,-The points about which we are at issue, do not relate so much to a religious creed, to religious opinions, or to deductions from doctrines or opinions of any sort, as to MORAL CHARACTER. If your representations of the Methodists, and especially of the ministers of that denomination, be true, they are no longer entitled to the common sympathies, much less to the confidence and affection of their fellow men. But they complain that you have injured them, that you have brought charges against them which are unjust, untrue, and uncharitable and in saying this, they feel their responsibility to that bar of an enlightened and candid public to which they appeal, and to the bar of HIM who is the JUDGE of all the earth.

You did not expect to be called upon to substantiate your charges against the Methodists; but if called upon, you evidently hoped to escape by the concealment of your names. This artifice, however,

can yield but small consolation to a reflecting mind, which knows that the concealment of names, in such cases, is presumptive evidence of conscious wrong, and can avail nothing with Him who knoweth what is in man.

In approaching our subject, we would say, that while many things are affirmed in the Letters on Methodism, without the least foundation in truth, other things, which have reference to facts, are so narrated as,' in the language of one of your own denomination, 'to become absolute falsehoods.'

The first letter in your pamphlet is that of the inquiring female. The second, which commences your answer, is that which we shall first consider. You commence your attack on the Spirit of Methodism.

The spirit of Methodism, which has been found a savour of life unto life to hundreds of thousands, both in Europe and America, you represent as a spirit of 'arrogancy, bigotry,'-' pride,'-'immodesty and indecency,' and 'superlatively a spirit of proselytism:' and for the origin of all these odious vices, you carry us back to the days of the Wesleys. But your attempt to fix the charge of arrogancy' on them, for saying that in 1729, two young men in England,-meaning themselves, reading the Bible, saw they could not be saved without holiness,' is an entire failure. Mr. J. Wesley, in whose Journal the passage is found, evidently meant that, in closely reading the Scriptures, they saw the nature and necessity of personal holiness in a light they had not before viewed it, and not as you represent him, as saying that for the first time, they had now read in the Bible, without holiness

you

no man shall see the Lord.' You therefore wrong him, when you represent him as claiming exclusive privileges as for a new discovery.' But, as his writings are before the public, it is unnecessary for us to go farther into this subject. We will only add, that after all your flourishing upon the subject of holiness, we should be glad to find that agree with the Wesleys and the Methodists in general, as to the nature, extent, necessity, and practicability of Christian holiness in this life. We would here call attention to the note which you have subjoined at page 7, that we may place in one view all we have to say respecting Mr. J. Wesley.

'Perhaps John Wesley's perplexities with Miss Causton of Georgia, which occurred about this time, may have tended to open his eyes to his own defects. This lady, with whom he had formed a marriage contract, gave her hand to another gentleman; and when Wesley, in a state of irritation against her, debarred her from the communion, she published to the world some transactions not very honorable to the sanctity of the preacher; in consequence of which, he hurried away from the public odium of America; and in 1738 landed at Deal, (England) when he began his course of proselytism.'

The substance of this note is taken from Lempriere's Universal Biography, without reference to any other authority or document whatever. That Lempriere was prejudiced against Mr Wesley, and therefore not the most likely to speak candidly of him, it might be sufficient to show to you, gentlemen, that he speaks as contemptuously of Whitefield, as of Wesley; resolving his ardent piety and flaming zeal, into enthusiasm, and a spirit of proselytism.

We are not offended at any man's differing from us respecting Mr. Wesley's religious views; but we have introduced the above note in order to defeat a design to reflect upon the Methodists through Wesley, and to destroy the character and influence of an eminent reformer and minister of Christ, who, though dead, yet speaketh to thousands daily, in his example and writings.

The subject of this note has no natural connection with the subject you are upon; you have gone out of your way to lug it in. Beside, the facts themselves in Wesley's case are not as you have stated them. There is no sufficient proof of a marriage contract between Mr. Wesley and Miss Causton, and Lempriere does not say there was. Wesley was not irritated that Miss C. gave her hand to another gentleman, but gave thanks to God for it. He did not repel her from the communion in a fit of irritation, but for weighty and grave reasons. 'Sometime afterward,' says Mr. Southey, that is, after her marriage with Mr. Williamson, he first admonished, and afterward repelled her from the communion.' Now, did Mrs. Williamson, though greatly exasperated, ever bring any charges against Mr. Wesley, which, in the eyes of candid judges, were considered dishonorable on his part. Mr. Causton now commenced one of the most iniquitous prosecutions ever entered upon in an English court; in which the charge of Miss Causton, now Mrs. Williamson, formed but a tenth item in the indictment. 'They were bent,' says Mr. Southey, on the double object of blackening his character, and driving him from the colony.' Instead of 'hurrying away from the public odium of America,' Mr. Wesley stayed long enough to attend six or seven' courts, without being able to obtain a hearing. He now resolved, with the advice of the Moravians, who were then VOL. II.-October, 1831.

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