must be furnished with sufficient helpers, both male and female, together with the necessary books, papers, implements of husbandry, and mechanics' tools. And the use of letters and of tools should go together; else, if the youth are taught to read, and not to work, they are only fitted to feel the more sensibly the miseries of a savage state. But by learning how to live as well as to read, the improvement of both body and mind being in unison, they are rendered more capable of domestic happiness. Besides this, the means used to instruct the youth, who are usually taken into the mission family and school, contribute also to the support of the mission; and this system of reciprocal operations can in a short time, by proper management, be so carried into effect, that the mission school and family may support themselves in provision for food, and then in clothing also; and after a while the people thus instructed may take the support of the mission upon themselves, and the funds of the parent institution may be turned into another channel; and so on, from one to another, till the world shall be filled with the knowledge of God, as the waters cover the deep.'

Among the most important means of instruction is that of books. If the population of the country and the situation of the people are such that their language is like to be continued in use, then the missionary should not only learn the language himself, but should furnish the Scriptures and all other necessary books in that language. But if, as among our Indians, the design is not only to instruct the youth in their own language, but also to induct them into ours, then it would be proper to have books in both languages. If the English and Indian words are in opposite columns, and in the same characters, and the reading in both languages on opposite pages, the learner will make the greater proficiency; because, when he reads the English, he will immediately know the meaning, by having the Indian of it at hand. In addition to this, a very considerable benefit may be derived from having books in both languages, as a means of instructing the parents or other aged persons. For the children, as soon as they could read, and before they could correctly translate a sentence, could read to their parents and friends, which would not only be a source of pleasure and profit to them, but it is encouraging them to continue their children in school, and also to use some exertions to support them there, and relieve the missionary society of some part of its burden. This is the more important, as the aged Indians are not likely to become familiar with our language, nor be able even to read their own. The aged Cherokee sits with peculiar delight to hear his son or his daughter read the news of the day from the columns of their weekly paper.

One thing should be kept in mind, both by the missionary, and the society or church who may send him; it is this; the less the expense, the more good will be done by the same means, provided that all necessary expenses are met. The missionary, as one who

preaches the Gospel, should live of the Gospel: but this is different from becoming wealthy, or 'faring sumptuously every day.' The man who is qualified to bear the word of life to a world in ruins, is moved by other and better motives than those of filthy lucre. And the society which intends to manage prudently the treasury of the Lord, will not be unmindful of this particular.

In conclusion, it may be proper to observe, that as the true missionary of the cross 'goes forth weeping, bearing precious seed, he shall doubtless return again rejoicing, bringing his sheaves with him.' It is truly a trial to the flesh, to leave all the endearing associations of a pleasant home, to traverse the hills and plains of our own country, in quest of the lost sheep of the house of Israel. But it is far more so, to leave one's native country,-parents,-friends, and all the advantages of civil and religious society, and, with his life in his hand, to settle among savage tribes, in a distant land, from a sense of duty, and the hope of doing them good. But trying as the missionary's lot may be, he has his hopes, and like Moses, 'chooses rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he hath respect unto the recompense of the reward.'

The good that may result from a well conducted mission, can never be calculated in time: and though the missionary may see but little immediate good result from his toils, yet he may be laying the foundation of a stupendous moral fabric, over which he may be a guardian angel, (as well as one of the Prophets,) until the fruit of his labours are gathered home to the paradise of God.

WATSON'S LIFE OF WESLEY.

The Life of the Rev. John Wesley, A. M., sometime Fellow of Lincoln College, Oxford, and Founder of the Methodist Societies. By Richard Watson. First American official edition, with Translations and Notes. By John Emory.

[THE following review of this excellent work is taken from the Wesleyan Methodist Magazine; a few passages only being omitted, and a few others inserted, and enclosed in brackets. The translations and notes by the American Editor, in this official American edition, will be found, we trust, to add somewhat still farther to its value.]

Methodism, after surviving the revolutions of nearly a century, wiil, we doubt not, be permitted to encounter the events of another, with as great hopes of perpetuity, under the Divine blessing, as

ever animated the Apostolic and patriotic zeal of its founder. The circumstances under which it exists at the present period, which has been truly called 'one of the grand climacterics of the world,' are indeed novel and unparalleled. But the simplicity of its constitution endows it with an adequate elasticity and power of adaptation to the events and agencies which may providentially shape its future course. That a great crisis is evidently approaching, is admitted on all hands, however differently men may speculate as to its result. Many of the evils which Mr. Wesley foresaw, and against which he directed his unwearied energies, and in vain summoned to his aid the coöperation of his brethren, have come to pass, though in a mitigated form from the influence of his labours. False principles and every species of crime resist the multiplied means of counteraction, with a defiance which may well excite anxiety for the safety of the country. Our national calamities, in the mean time, yearly acquire a more portentous aspect, and every important interest groans under unprecedented adversity. A depression so universally felt cannot fail to cripple the financial operations of the connection, at a time when a more extended education is loudly called for on behalf of our junior preachers. The diffusion of knowledge among the lower classes, the abuse of it by the press as a vehicle for infidel principles, the free play given to all opinions under the recent legislative extensions of practical freedom, and the increasing intelligence of our own societies, all combine to place them in a situation at once novel, and demanding for such a service the consecration of the highest order of ministerial ability. A thousand moral agencies, in short, have in our days sprung up, for good or for evil, which, whether in the character of allies, rivals, or foes, make their duties immeasurably more complicated and arduous, though quite as easy to be surmounted as the exhausting toils and privations of their predecessors. That reformation of doctrine in the Church and in other denominations of Christians, for which Mr. Wesley laboured, is at length so far realized, that they largely divide with his followers the work of evangelizing the nation. A spirit of faction also has been permitted partially to rend our societies, the aim of which has been, on the one hand, to calumniate the Methodist ministry, and weaken its moral influence on the community; and, on the other, to depress the pastoral authority below its Scriptural elevation in the church, and effect a proportionate relaxation of godly discipline. With unfeigned thankfulness, however, we record the decided failure of the recent attempts which have been made to revolutionize Wesleyan Methodism. As nothing can be perfect, which is subjected to human agency, the administration of the system must for that reason fall short of its own intrinsic excellence. Culpable, however, as would be a tyrannical enforcement of our rules, our deliberate opinion is, that the indulgence of an opposite spirit to excess, and a weak but well meaning tampering with factious men, is precisely the

real ground of alarm, if any exist, for the future welfare of our Zion. The prompt and unbending habits of discipline exemplified by the founder of Methodism, are a tacit reproof of that yielding up of essentials in the government of our societies, by which it is occasionally (we hope, rarely) sought to purchase the countenance of men not fully saved from the influence of worldly principles. We rejoice that, in a recent anonymous correspondence between a clergyman of the Church of England and a minister in our connection, in reply to the important inquiry of the former, 'Is the energy of your body at work to prevent this? the latter was able to aver, that'there never was a time, in the whole history of Methodism, when more vigilant attention was paid to its essential principles, whether of doctrine or of discipline, than at present.' We rejoice also in the fact, that the connection is at present remarkably tranquil; and that the work of God in different places, particularly in Bristol and Cornwall, is in great prosperity. Nor must we omit to record, in this rapid survey of recent and contemporary events, the increased attention which has of late years been bestowed on the subject of Methodism by a few of the first literary characters of the age, and the influence of their writings on society. The great moral lesson taught us, as Methodists, by this remarkable combination of circumstances, is, that while in the faithful and selfdenying exercise of the means of promoting pure and undefiled religion, which, as a body, we enjoy in almost unexampled perfection and profusion, we have nothing to apprehend; yet that there is every reason why, in the retrospect of past successes, we should not be high minded, but fear, and why we should be jealous over ourselves with a godly jealousy,' lest, our works not being found perfect before God, our candlestick should be removed out of its place,' and he should confer on others, to our irreparable loss and dishonor, an increased share of the glory of accomplishing the purposes of his mercy.

One of the very best expedients which the wisdom of conference could suggest, to meet the wants of the connection, at so eventful a period, was doubtless the publication of a popular Life of our venerable founder. Such a work, ably written, and judiciously adapted to the novel circumstances of society, was certainly a desideratum. To the body it could not fail to be useful, by inviting attention to first principles, reviving the recollection of the early and animating events of our history, and promoting the recovery of a larger portion of its ancient spirit, as exemplified in love to the brethren, affection for the preachers, zeal for souls, and a cordial attachment to our institutions. A secondary but scarcely less important use of such a volume would be, its salutary influence in silencing the objections, and subduing the prejudices, which prevail where genuine Methodism is unknown. It is also a happy coincidence, that Mr. Watson's book has made its appearance simultaneously with the new and beautiful edition of Mr. Wesley's VOL. II.-October, 1831. 34

Works. As a key to the interpretation of many parts of those writings, the biography is of singular value, and will answer the double purpose of interesting the public in those immortal productions, and facilitating a better acquaintance, on the part of the Methodists themselves, with the opinions and principles of their venerable author. And a recurrence to Mr. Wesley's writings, as substantially a luminous exposition and defence of Scriptural truth, cannot be too often and too strenuously enjoined. We are furnished with a somewhat analogous example, in the case of the ancient people of God, when under the guidance of direct inspiration, to which we may venture to advert, without profaning the sacredness of the precedent, as an illustration of the value of such an habitual reference to the primitive records of the connection. For God forbid, that we should even seem to confound merely human with divinely inspired compositions. We allude to the command of Moses to the Levites to deposit the Book of the Law in the ark of the covenant, as an accessible standing memorial and witness against a stiff-necked people, who were thus to be guarded, after his death, against a repetition of that apostasy from the yoke imposed on them, of which they had already furnished many painful examples, Deut. xxxi, 25-27. In like manner, without any superstitious reverence for Mr. Wesley's writings, we fearlessly claim for them, as human compositions, a degree of authority on every vital principle involved in our doctrine and discipline, which fairly constitutes them, in a subordinate sense of the term, the book of the law' of Methodism.

Every one must approve of the choice of the individual, to whom the conference of last year confided the important task of writing such a Life of Mr. Wesley. Mr. Watson has been long known to the world as an author of preeminent abilities on theological subjects. But the statesman-like character of his mind is that which has impressed itself chiefly on all his productions. From the glow of his poetic temperament, also, he justly merits the eulogy of a remarkable felicity in clothing fine thought in beautiful language.' But that which completes his fitness for the task he has undertaken, is the piety which sanctifies every other qualification, and breathes its hallowing influence through every page. To his successful opposition, however, to the Poet Laureate, in his valuable 'Observations on Southey's Life of Wesley,' we chiefly refer in justification of the choice of conference.

The extensive circulation of Dr. Southey's writings has familiarized the public with precisely those objections, against which Mr. Watson has shown himself fully equal to the task of furnishing an antidote. We therefore hailed the announcement of his intended work, as one which promised to meet the exigencies of Methodism at the present crisis, and to turn to good account that partial and distorted acquaintance with the subject, with which Dr. Southey's productions have preoccupied the public mind. Mr. Southey,'