weakness; and may obtain opportune deliverance, or aid they may be deeply sensible of variations within; may often tremble at the view of spiritual danger; and rejoice in an increase of inward strength, which raises them above their fear. But, still, the progress will be gradual, not revolutionary: it will be, doubtless, in the strictest sense, experimental, provided there be cordiality and right information; but, the course will not be anywhere marked with extraordinary transitions, from darkness to light, or from light to darkness.

Mr. Wesley's disciples were, chiefly, those, who had received, by his means, the first impressions of religion. They bore resemblance to the man, in the Gospel, who found the hidden treasure in a field; who was surprised into wealth, for which he was not searching. Fear and joy are described, in his case; and analogous emotions, almost universally, marked theirs. But those who are religiously educated, and possess the means of seeking Christian piety for themselves, correspond to that other example, the parable immediately following; I mean, the merchantman seeking goodly pearls: in this person's case there is no surprise, no remarkable emotions: what he finds, he had been looking for; and, therefore, though all is done as effectually, it is accomplished more quietly, and, obviously, with much greater ease for, be it observed, that he who finds the treasure, is obliged to purchase the field; otherwise he could not have what it contained: but he who bought the pearl, had no need to take anything but itself. Just so, the convert of a society, or sect, cannot hope to go on well, nor to attain what he has got knowledge of, except by taking religion, as he finds it among his teachers, and uniting himself to

them, that he may share with them in their pursuits: but he, who is providentially qualified to seek religion for himself, if he faithfully exercises his reason, (as well as sets his heart on that which is his main concern,) will not fail to go on rationally, as well as comfortably, without any necessity for supernumerary aids, and without liability to internal fluctuation.

Making, however, a fair distinction, between John Wesley's views, as a Christian and a divine, on the one hand, and as the leader and head of a specially destined religious society, on the other, I do consider him, and ever must consider him, as an instrument in the hand of Providence, for signally and powerfully enlightening the Christian world. It is my sober conviction, that a discriminating reader may find, in his writings, a fuller, and more perfect, concentration of evangelical principles, than has elsewhere been exemplified. He has, in my opinion, caught the central truth, of practical, that is, of experimental, Christianity, with a directness, and a simplicity, that no uninspired man, before, attained to. And, by this means, he has done more than any other man, toward disincumbering true religion of that scaffolding of opinions, which Divine wisdom has so long permitted to adhere to, and (in the view of many) to appear part of, the building. John Wesley's sentiments of religion, therefore, regarded (as they clearly admit of being regarded) apart from all ideas, which his external plans suggested, I consider invaluable; inasmuch as I know no other instance, ancient or modern, of the philosophy of the Gospel being so distinctly, and impressively exhibited. *

I have given this praise to J. W. in the freedom and confidence of private correspondence; but I would wish to re-consider my expressions, before finally dismissing them as my settled judgment.

Thus much, I thought it my duty to state, concerning the imperishable worth of my never-to-beforgotten old friend. I will now conclude this too long letter, with a specimen of what I do so much prize in him: the words are not many, but they contain a world of truth, and they throw off almost a world of incumbrances.

"By salvation, I mean, not barely, according to the vulgar notion, deliverance from hell, or going to heaven; but, a present deliverance from sin; a restoration of the soul to its primitive health, its original purity; a recovery of the Divine nature; the renewal of our souls after the image of God, in righteousness and in true holiness, in justice, mercy, and truth. This implies all holy and heavenly tempers; and, by consequence, all holiness of conversation."

"Now, without faith, we cannot be thus saved, for we cannot rightly serve God, unless we love him; and we cannot love him, unless we know him; neither can we know God, unless by faith. Therefore, salvation by faith is only, in other words, the love of God, by the knowledge of God; or, the recovery of the image of God, by a true spiritual acquaintance with him."

In my mind, here, is everything in a nutshell. What can we want, or what need we be solicitous about, but that salvation which is here described? and how can we otherwise attain it, than by having the infinitely important facts, which are placed before us in holy Scripture, divinely impressed upon our minds and hearts? This divine impression is the grace of faith; which we cannot, either in commencement, or degree, give to ourselves, but which God has promised to give to those, who earnestly implore it, and who evince their sincerity, by using whatever portion they have obtained already.

This is the one thing needful; the business of lite, and the happiness of both worlds.

Possibly, you wished I should have taken a wider range; and recommended other, besides religious books. Could I direct you in your more miscellaneous reading, I should be glad; and, if you wish it, I will not refuse to say something, though it can be but very little for I am ill-informed in all miscellaneous matters. My object, now, has been, to finish this letter; which, in consequence of more indisposition than I have experienced for the last ten years, has been thus long unwillingly delayed.

I am,

Most truly, and faithfully yours,

ALEX. KNOXx.

256

ON JUSTIFICATION.-TO D. PARKEN, Esq.

DEAR SIR,

Dublin, Dawson St., April 16. 1810.

HAVING three weeks since forwarded to you, through the castle of Dublin, my remarks on Taylor, and having received no notification of their coming to hand, I begin to feel uneasiness, lest they should not have reached you. A mis-direction may certainly have taken place. I, perhaps, was in error, or the gentleman at the castle may have miswritten or misspelt. My direction was, D. Parken, Esq., 41. Castle Street, Holborn, London. Inquiry of the letter-carrier, or at the Post-office, may still lead to a discovery. If the worst should come to the worst, I have a tolerably correct copy, from which I can still make another transcript, though I should much rather find that what I sent were safe.

I began to put some thoughts on paper, respecting your query, and, as soon as some urgent matters allow me time, I hope to give you what strikes me on the subject, which I certainly think deeply deserving of consideration.

The Post-office has become strangely dilatory, in conveying periodical works. I have received my packet of them only this morning. The person who sends them is a Mr. Austin. Whether remonstrating on this side of the water will mend the matter, I do not know, but I mean to make the trial.

The first thing I open upon in the Eclectic for April, is, Art. xiii., in which, short as the whole of