may be cast, works his day's work, and improves his mind in the evening, as well as he who placed above such necessity, prefers the refined and elevating pleasures of knowledge to the low gratification of the senses, richly deserves the name of a true philosopher.

One of the most gratifying treats which science affords us is the knowledge of the extraordinary powers with which the human mind is endowed. No man, until he has studied philosophy, can have a just idea of the great things for which Providence has fitted his understanding, the extraordinary disproportion which there is between his natural strength and the powers of his mind, and the force which he derives from those powers. When we survey the marvellous truths of astronomy, we are first of all lost in the feeling of immense space, and of the comparative insignificance of this globe and its inhabitants. But there soon arises a sense of gratification and of new wonder at perceiving how so insignificant a creature has been able to reach such a knowledge of the unbounded system of the universe-to penetrate, as it were, through all space, and become familiar with the laws of nature at distances so enormous as baffle our imagination-to be able to say, not merely that the sun has 329,630 times the quantity of matter which our globe has, Jupiter 308, and Saturn 93 times; but that a pound of lead weighs at the sun 22 lbs. 15 ozs. 16 dwts. 8 grs. and of a grain; at Jupiter 2 lbs. 1 oz. 19 dwts. 1 gr. 3; gr.; and at Saturn 1 lb. 3 ozs. 8 dwts. 20 grs. part of a grain; and what is far more wonderful, to discover the laws by which the whole of this vast system is held together and maintained through countless ages in perfect security and order. surely no mean reward of our labour to become acquainted with the prodigious genius of those who have almost exalted the nature of man above its destined sphere; and, admitted to a fellowship with those loftier minds, to know how it comes to pass that by universal consent they hold a station apart, rising over all the great teachers of mankind, and spoken of reverently, as if NEWTON and LAPLACE were not the names of mortal men.

The highest of all our gratifications in the contemplations of science remains: we are raised by them to an understanding of the infinite wisdom and goodness which the Creator has displayed in all his works. Not a step can we take in any direction without perceiving the most extraordinary traces of design; and the skill every where conspicuous is calculated in so vast a proportion of instances to promote the happiness of living creatures, and especially of ourselves, that we can feel no hesitation in concluding, that if we knew the whole scheme of Providence, every part would be in harmony with

a plan of absolute benevolence. Independently, however, of this most consoling inference, the delight is inexpressible of being able to follow, as it were, with our eyes, the marvellous works of the great Architect of nature, to trace the unbounded power and exquisite skill which are exhibited in the most minute, as well as the mightiest parts of his system. The pleasure derived from this study is unceasing, and so various, that it never tires the appetite. But it is unlike the low gratifications of sense in another respect: it elevates and refines our nature, while those hurt the health, debase the understanding, and corrupt the feelings; it teaches us to look upon all earthly objects as insignificant, and below our notice, except the pursuit of knowledge and the cultivation of virtue-that is to say, the strict performance of our duty in every relation of society; and it gives a dignity and importance to the enjoyment of life, which the frivolous and the grovelling cannot even comprehend.

[In the conclusion of Mr. Brougham, (now Lord Brougham and Vaux,) ‘that the pleasures of science go hand in hand with the solid benefits derived from it,' and that they tend, unlike other gratifications, not only to make our lives more agreeable, but better,' we concur. But that the pursuit of science alone, in its ordinary acceptation, is 'the sure path of virtue as well as of happiness,' we cannot agree. For, after all, though we may understand all mysteries, and all knowledge, (or science,) yet, without the excellency of the knowledge,—the saving knowledge, of Christ Jesus our Lord, we are but as sounding brass, or a tinkling cymbal.' This, indeed, we deem the essential glory and safeguard of all true science; and, without this, all other profiteth us nothing.']

The Works of the Rev. JOHN WESLEY, A. M., sometime fellow of Lincoln College, Oxford. First American Complete and Standard Edition, from the latest London Edition, with the last corrections of the Author: comprehending also numerous translations, notes, and an original preface, &c. BY JOHN EMORY. Seven volumes octavo, pp. 5000.

In our number for April last, we gave an account of the general contents of the London Complete and Standard Edition of these Works, with the exception of the last volume, which had not then been received. It came to hand soon afterward, and a stereotype edition of the whole Works, from the Methodist Episcopal Press, has since been completed and published, within the time specified by the publishers in their VOL. III.-January, 1832. 5

Prospectus. The last volume of the London edition, respecting which information remains to be given, contains a short English Grammar; a short French Grammar; a short Latin Grammar; a short Greek Grammar; a short Hebrew Grammar; a Compendium of Logic; the Doctrine of Absolute Predestination Stated and Asserted; Letters to various Persons; List of Works Revised and Abridged from various Authors; List of Poetical Works published by the Rev. Messrs. John and Charles Wesley, with the Prefaces connected with them; Musical Works published by the Rev. John Wesley, M. A.; An Answer to Several Objections against The Arminian ́ Magazine;' Index to passages of Scripture Illustrated, and a general Index to the whole Works. All these are contained also in the last volume of the First Complete and Standard American Edition, now before us.

The publication of a stereotype edition of these Works, in America, we regard as an interesting event in our history, and as an occasion of congratulation to the friends of evangelical truth and of an elevated practical godliness, generally; but especially so to those of the Wesleyan Methodist communion. It is not our purpose to enter here into any regular review of these Works, a task greatly beyond our leisure, as well as our ability to do any thing like justice to the subject,—but chiefly to furnish such extracts, with occasional remarks, as may serve to give those of our readers who have not had an opportunity to peruse the Works themselves, a general idea of their doctrinal divinity, and of the entertaining amusement as well as the solid instruction to be derived from them; of the lively, perspicuous, and popular style in which they are written; and how this man of God, as he emphatically was, contrived, in whatever he did, or said, or wrote, to keep the glory of God, in the salvation of man, still ever in view; and to make the lines of his whole life, in all his travels, in all his preaching, and in all his writings, to centre uniformly in this point. The extracts which we shall make at present, will exhibit first the leading doctrines contained in these Standard Works of Wesleyan Methodism; after which will follow others, amusing and entertaining, as well as instructive. The sacred Scriptures are, indeed, our only acknowledged ultimate standard, both of doctrine and of moral discipline. Yet, in the writings of Wesley we believe the best exposition and defence of these are to be found, of all uninspired human compositions. In these extracts, however, it is intended 'neither to present in detail all the doctrines of revelation which are believed by the Methodists, nor all those which they believe in common with Christians in general, nor those only which may be thought to be peculiar to themselves; but to state

those which have always had a special prominence among them, on account of the great importance which they deem them to have in the conversion of sinners, and the edification of believers. These doctrines, as they were frequent subjects of investigation in the early days of Methodism, either as having been misunderstood and opposed by other denominations of Christians, or by individuals among themselves who differed in opinion, they consider as having been long ago sufficiently established.' (Chronicles of Wesleyan Methodism.)

On Original Sin.- Original sin is the corruption of the nature of every man, whereby man is in his own nature inclined to evil, so that the flesh lusteth contrary to the Spirit. And this infection of nature doth remain, even in them that are regenerated; whereby the lust of the flesh, called in Greek opovýμa rapòs, is not subject to the law of God. And although there is no condemnation for them that believe, yet this lust hath of itself the nature of sin.' (Wesley's Works, vol. i, p. 108.) The extent of the fall, the astonishing spread of original corruption is such, that by nature, among the thousands and millions of the human race, there is none righteous, no not one. (Vol. ii, p. 65.) The consequence of original sin was, that man incurred death of every kind, not only temporal, but also spiritual and eternal. By losing his original righteousness, he became not only mortal as to his body, but also spiritually dead, dead to God, dead in sin: void of that principle which St. Paul terms the life of God.' (Vol. v, p. 641.) 'By one man's disobedience, all men were constituted sinners ;' ' in Adam all died,' spiritually died, lost the life and image of God: that fallen, sinful Adam then begat a son in his own likeness:' nor was it possible he should beget him in any other; for who can bring a clean thing out of an unclean? That consequently we, as well as other men, were, by nature, dead in trespasses and sins, without hope, without God in the world,' and therefore children of wrath;' that every man may say, 'I was shapen in wickedness, and in sin did my mother conceive me:' that 'there is no difference, in that all have sinned, and come short of the glory of God:' of that glorious image of God, wherein man was originally created. And hence, when the Lord looked down from heaven upon the children of men, he saw they were all gone out of the way, they were altogether become abominable, there was none righteous, no, not one;' none that truly sought after God: just agreeable to this, is what is declared by the Holy Ghost: God saw,' when he looked down from heaven, that the wickedness of man was great in the earth!' so great, 'that every imagination of the thoughts of his heart was only evil continually.' This is God's account of man. (Vol. i, p. 392.) It remains then, that the only true and rational way of accounting for the general wickedness of mankind, in all ages and nations, is pointed out in these words. In Adam all die. In and through their first parent, all his posterity died in a spiritual sense; and they remain wholly dead in trespasses and sins,' till the second Adam makes them alive. By this " one man sin entered into the world and passed upon all men.' And through the infection which they derive from him, all

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men are and ever were by nature entirely alienated from the life of God, without hope, without God in the world.' (Vol. v, p. 537.)

On General Redemption.-That Christ died for all men appears from the following testimonies of the Scriptures. First, the prophet Isaiah saith, Surely he hath borne our griefs, and carried our sorrows; yet did we esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all,' Isaiah liii, 4-6. Thus Isaiah shows plainly, that the iniquities of all those who went astray, were laid upon Christ. And to him the testimony of all the other prophets agrees: To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins,' Acts x, 43. The same saith that great prophet John the Baptist, who came to bear witness of the light, that all men through it might believe,' John i, 7. And again, 'Behold,' saith he, the Lamb of God, that taketh away the sin of the world,' verse 29. Thus have all the prophets with one consent testified, that God laid upon Christ the iniquities of all that were gone astray;' that he is, 'the Lamb of God, which taketh away the sin of the world;' that all men through him may believe ;' and that through his name whosoever believeth in him, shall receive remission of sins.'

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Secondly, The angel of God testified the same thing, saying, 'Fear not; for I bring you glad tidings of great joy, which shall be to all people,' which were, that there was born unto them a Saviour, even Christ the Lord,' Luke ii, 10. By this also it appears, that Christ died for all men. For else it could not have been glad tidings of great joy, to all people; but rather sad tidings to all those for whom he died not.

Thirdly, We come now to the words of Christ himself, and therefore, if his testimony agrees with these, we must needs be convinced that they are true. Now he speaks thus, 'As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his Son to condemn the world, but that the world through him might be saved,' John iii, 14, &c. Thus we see the words of Christ agree with the words of the prophets; therefore it must needs be owned that Christ died for all.

Fourthly, And now we will hear what the Apostles say concerning this thing. 'The love of Christ,' saith the Apostle Paul, 'constraineth us, because we thus judge, that if one died for all, then were all dead; and he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them, and rose again,' 2 Cor. v, 14, &c. And to Timothy he saith, There is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time,' 1 Tim. ii, 5, 6. Again, he saith to Titus, 'The grace of God, which bringeth salvation toall men hath appeared,' Tit. ii, 11. And yet again to the He