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Whatever subordinate therefore, are to be employed, all who desire the perfection of the divine life must seek to Him who baptizes with the Holy Ghost. He whose power and manifestation first enabled us to love God, must enable us so to love him, that every other faculty and affection of the soul shall be completely and constantly under the influence of love; and thus, that although there may be the errors and infirmities incident to man's fallen condition, there may be nothing contrary to love. At our first regeneration we escape the corruptions which are in the world through unholy and irregular desire; but there are still given to us "exceeding great and precious promises, that by them we might be partakers of the divine nature." One of them is that of Ezekiel: "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." (xxxvi. 25, &c.) And so the Saviour promises to his regenerate disciples: "He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him: and my Father will love him, and we will come unto him, and make our abode with him." (John xiv. 21, 23.) And this manifestation is essentially transforming. "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." (2 Cor. iii. 18.) And what shall be the extent of the transformation thus effected, and for which our prayers may ask in faith, other declarations explain. We may ask that God would "circumcise our heart, that we may love God with all our heart;" that he would "sanctify us wholly, and preserve our whole spirit, soul, and body blameless;" that "our love may so abound, that we may be sincere and without offence, and filled with all the fruits of righteousness.”

Thus will the Giver of life, the Holy Spirit of promise, so establish us in the divine life, that we may thus richly be "partakers of the divine nature." But what the Spirit is to effect, prayer must seek; and the prayer must be the prayer of faith,-faith, referring to Christ's redeeming work as the channel through which all spiritual blessings come to the soul,-faith in the power and willingness of God to do even this for us. It was for regenerate believers that Epaphroditus "laboured fervently in prayers, that they might stand perfect and complete in all the will of God;" and, therefore, thus for themselves may regenerate believers pray; believing, when they pray, that as God is "able to do exceedingly abundantly for them above all that they can ask or think," and that as he has prompted and recorded such prayers as these,-which, as thus recorded, take their place among "the exceeding great and precious promises which are given to them" for this very object, "that they might be partakers of the divine nature,"thus should they earnestly desire, thus believingly pray, for themselves. Most carefully should they watch over their heart and life, that they may not grieve the Holy Spirit of God; most carefully should they cherish the desire of having the thoughts of their heart cleansed by the inspiration of the Holy Spirit, that they may perfectly love God, and worthily magnify his holy name and to all this let them add earnest prayer, and faith in the divine promises and power. They cannot seek in vain. "Faithful is he that hath called them, who also will do it." Such manifestations of the glory of God shall be vouchsafed to them, that their love shall be brought to ripeness and establishment, and not only control every other affection, but completely diffuse its own nature through them all; so that all within shall be in complete and continual harmony with the grateful and adoring choice of God as the one, all-sufficient, and eternal portion of the soul, and the benevolent regard to his redeemed

creatures which it unfailingly produces. They shall be made perfect in love.

Among the aids to spiritual progress with which the Wesleyan branch of Christ's church is favoured, the hymns which they customarily use in their worship may particularly be mentioned; and especially do these furnish the expressions of desire and faith in reference to the blessed condition which has been described. In subordination to the holy word of God, the reader is referred to these for guiding his meditations, and animating his desires. Were the hymns, arranged under the two heads, "Seeking for full Redemption," and "For Believers saved," frequently and devoutly read in the closet, with serious and fixed meditation, and earnest prayer, the benefit, by God's blessing, would be great, and speedily apparent in the manifest increase of spirituality, and the more impressive and beautiful consistency of Christian character. One hymn, of only four verses, is particularly recommended to the reader's notice, as containing, in brief space, an admirable compendium of scriptureteaching on the subject.

"Holy, and true, and righteous Lord,
I wait to prove thy perfect will;
Be mindful of thy gracious word,
And stamp me with thy Spirit's seal.

"Open my faith's interior eye;

Display thy glory from above;
And all I am shall sink and die,

Lost in astonishment and love.
"Confound, o'erpower me by thy grace;
I would be by myself abhorr'd;
All might, all majesty, all praise,
All glory, be to Christ my Lord.

"Now let me gain perfection's height;
Now let me into nothing fall;
Be less than nothing in thy sight;
And feel that Christ is all in all."
(Large Hymn-Book, p. 375.)

Wesleyans believe that these are scriptural views of the great salvation announced to them by the glorious Gospel of the blessed God; and thus believing, they may properly be called to admire that providential guidance which resulted, in Mr. Wesley's case, in such a fulness

and harmony of truth, in the system of doctrine which he taught, and by which it pleased God to produce so wonderful a revival of personal religion. He saw the excellencies and the deficiencies of other systems, and sought to combine the first so as to avoid the last. The work of God, as justifying the ungodly, he distinctly and prominently set forth. From first to last, all man's salvation is of grace, mere grace, through Christ's atonement and intercession. But to the work of God as regenerating the unholy, and as establishing the regenerate, he referred with equal distinctness. And he taught them as harmonizing parts of one system. Between the work of Christ in pardoning, and the work of the Spirit in sanctifying, he saw no discrepancy: beyond this, he saw a beautiful agreement between them. And as he saw, so, having received help of God, he continued to teach till his dying day.

The Wesleyan reader is reminded of these things for the sake of an important practical conclusion. Believing this perfection of the divine life, this perfection of love, to be attainable, how can he excuse himself to his own conscience, if he neglect to secure that attainment for himself? The doctrine, if true, is a most delightful one. They who are thus saved must have their "peace as a river, and their righteousness as the waves of the sea." Thus made perfect, they will be strengthened, stablished, and settled. Where the love of God is always the motive, the glory of God will be always the aim; and they who are thus filled with all the fruits of righteousness, will be acknowledged to be trees of righteousness, the planting of the Lord; and so shall God in them, and by them, be glorified.

And so far is this from precluding farther advancement, that henceforth growth in grace will be more decided, rapid, and manifest. But this is a branch of the subject which requires to be treated by itself. A concluding paper shall be devoted to the consideration of it. In the mean time, the reader is earnestly solicited to be consistent with him

self. Let him seek to God for all that salvation he believes God has promised to bestow. Let him not content himself with gazing upon the wide-spreading and fruitful Land of Promise which he sees before him, but at once go up to possess it. Let no spies discourage him with their evil-reportings. Salvation is not by his own might, but by the all-sufficient, almighty grace of God. The work is indeed great; and to man, considered in himself, impossible. But as all things are possible to God, so all things which God commands faith to seek, are possible to him that believeth. Say not, "We be not able to go up against

the people, for they are stronger than we;" for this is the condemned language of unbelief. Let ours be the approved and commended language of faith: "If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey:" "Let us go up at once and possess it; for we are well able to overcome it."

"Now, O my Joshua, bring me in!
Cast out thy foes; the inbred sin,
The carnal mind, remove;
The purchase of thy death divide!
And O, with all the sanctified,
Give me a lot of love!"

E. T.

ORIGINAL LETTERS OF THE LATE REV. DR. ADAM CLARKE.*

1. TO THE LATE REV. W. VIPOND.

Manchester, June 30th, 1805. MY DEAR BROTHER,-I do propose, God helping me, to put my Commentary to the press as soon as possible. I need wait no longer for a fall in the price of paper, as that is not likely to take place. When it is ready for publication, I shall get it inserted on the wrapper of the Magazine, and then you and my other friends will know where to meet with it. Another work, which I took on hand two years ago, and which is not yet completed, has, with my infirm state of health, been hitherto the principal hinderance.

You ask me, "In the justification of a sinner, is faith itself imputed, instead of his own obedience to the divine law, as his justifying righteousness, or the obedience and sufferings of Jesus Christ?"

I never use either of these forms of speech in preaching on this subject, because I consider them puz

*For a copy of the first of these epistles we are indebted to Thomas Marriott, Esq. The second was written during a controversy which took place on the scriptural doctrine of the direct witness of the Holy Spirit with the believer, on his adoption into the family of God. In this controversy a Mr. Joseph Cook performed a prominent part.-EDIT.

zling and incorrect. The Scripture speaks of faith being imputed for righteousness, (or justification, which is the proper import of the term,) but does not say that this faith is imputed in the place of personal obedience. It is what this faith receives, that which is its object, that is imputed to us, &c. Now, what is a penitent sinner commanded to believe, in order to his justification? Answer,-"That Jesus Christ died for him;" for Christ died for our offences, and rose again for our justification therefore it is not the faith that justifies, but the death of Christ, considered as an atonement for sin. In other words, Christ, by his sufferings and death, has purchased pardon for you. Believe this. Believe that this is a sufficient ransom-price, satisfaction, and oblation for your sins, and as such take and present it before God; and on this account, for this sake, or through the merit or worth of this sacrifice, God will blot out all your sins. The following illustration will help to explain this :-"I am perishing for lack of food: no person will give me any, and I have no money to purchase what I need. At length a compassionate man says, 'Here is a piece of money; there is food plenty to be sold; go to them

who sell, and buy.' Receiving the piece of money, duly appreciating its value, and knowing the quantum of meat it will purchase, I go with perfect confidence to the market, and order so much provision to be weighed or measured out for me, knowing that I have a price in my hand to pay for it. The business is done I give the money, and get the food: I eat, and my soul is preserved alive."

Without, therefore, puzzling a poor, simple, ignorant, brokenhearted sinner, with distinctions, differences, and the theological quibbles of casuistical Divines, who have obscured the light of the Gospel, I would simply say, You feel yourself a sinner; you know, you feel, that you cannot redeem your own soul, and that there is no help under heaven for you. Very well. Christ has died for sinners, for all sinners, for the worst of sinners, and consequently for you. God commands you to believe this; namely, that he died in your stead, "the just for the unjust, that he might bring us to God." The infinite merit of his passion and death is a price which is put into your hands, by which you may procure salvation. Take up this price with as much confidence as you would that sum of money, which you know will purchase such a quantum of provisions, &c., in the market, and bring it before God. "Lord, behold a sinner perishing in his iniquity! I am undone and lost in myself; but the word of eternal truth assures me, that thou didst give thy Son to die for me. Behold, Lord, his agony and bloody sweat, his cross and passion, his death and burial, his resurrection and ascen

sion! For the sake, the worth, of this great and glorious Sacrifice, which I solemnly and unequivocally believe is a sufficient ransom-price for my soul, blot out all that is past!" It is done! God accepts this price, and immediately communicates the pardon. This is the whole mystery of faith. How simple is it! how plain! how easy! May it be better preached, more credited, and more honoured!

I am, my dear brother,
Yours affectionately in Christ,
ADAM CLARKE:

II. TO THE LATE REV. JOHN STAMP.

London, March 17th, 1815.

MY DEAR BROTHER STAMP,-The doctrine preached and printed by Mr. Cook never was the doctrine of the Methodists; and, I trust in God, never will be. I consider it as utterly subversive of the life of God in the soul of man. Did I hold this doctrine, and had only the honesty of a Heathen, I would never eat a morsel of the bread destined to support a Methodist Preacher. Were I a Leader, and had unhappily fallen into this error, (for an error, and a grievous one, I am sure it is,) I should feel it my duty to resign my class. If we have common honesty among us, either Preacher or Leader who entertains such opinions will quietly give up his office. It is as wicked as it is disingenuous to pretend, that such doctrines are those of the Methodists. They are neither in the Bible nor the Methodist creed. I am, my dear brother S., Yours affectionately, ADAM CLARKE,

PROTOTYPES OF THE "PILGRIM'S PROGRESS."

(To the Editor of the Wesleyan-Methodist Magazine.)

In addition to the "Historical Memoranda relating to the Pilgrim's Progress' of John Bunyan," which appeared in your January

Number, I forward the following, which I have met with in the Gentleman's Magazine for this month. Those who have been interested in

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THERE is a conjecture respecting the sources from whence the "Pilgrim's Progress" may have ori. ginated in the Life of the late Dr. Adam Clarke, which traces the literary genealogy back to Gawin Douglas, the celebrated Bishop of Dunkeld; after which it becomes less definite. "A thought strikes me, John Bunyan seems to have derived his Pilgrim's Progress' from Bernard's Isle of Man; Bernard, his ‘Isle of Man' from Fletcher's 'Purple Island;' Fletcher took his plan from Spenser's Faery Queen;' Spenser, his Faery Queen' from Gawin Douglas's 'King Hart;' and Douglas, his plan from the old mysteries and moralities which prevailed in his time." (Life, vol. ii., p. 290.) The "Voyage of the Wandering Knight" (which was printed during the reign of Elizabeth, and which is noticed in an early volume of the "Retrospective Review") should seemingly be reckoned in the "Pilgrim's" ancestry; for it has a strong family resemblance. Of "King Hart” there is a copious analysis in Dr. David Irving's "Lives of the Scottish Poets" (vol. ii., pp. 28-35, ed. 1804). He says, "Douglas's King Hart,' an allegorical poem of a singular construction, exhibits a most ingenious adumbration of the progress of human life. The heart, being the fountain of vital motion, is personified as man himself, and conducted through a variety of adventures." (Page 28.) Perhaps the idea may be traced as high as the allegory of Cebes, entitled, Ivaέ, "The Tablet, or Picture, of human Life;" and the “ Hercules” (Περι του Ηρακλεous) of his contemporary Prodicus,

which has given rise to so many compositions under the title of "The Choice of Hercules;" and, among others, that by Shenstone. "The 'Table' of Cebes," observes Dr. Gillies, "which has been transmitted to modern times, contains a beautilife, delineated with accuracy of ful and affecting picture of human judgment, and illuminated by splendour of sentiment." ("History of Greece," vol. iii., p. 148.) The allegory may be briefly expressed in a few words from one of Johnson's notes, as quoted by the late editor, Simpson: Homo in vitam ingressurus haustum erroris et ignorantiæ ab imposturá sumit; ingressum opiniones, cupiditates, et voluptates excipiunt; aliæ ferunt ad salutem, aliæ

ad interitum. Enfield has remarked, that "this piece,.... in its moral spirit and character, is truly Socra

tic; but contains some sentiments which appear to have been borrowed from

("History of Philosophy," vol. i., the Pythagorean school." P. 189.) Indeed, the idea of representing human life as a choice bein the famous aphorism of Pythagotween diverging paths, may be found ras: "Remember that the paths of virtue and of vice resemble the let

ter Y." But the germ of the idea is older than the Samian philosopher, and may be traced even in the earliest Scriptures, in a variety of texts, which will readily recur to the read

er's mind.

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