DEAR brethren, let us plead with you on the great matters of personal holiness. All other subjects sink into insignificance in comparison with the question of your being "meet to be partakers of the inheritance of the saints in light." Other subjects may have a present and relative importance: this is of supreme, infinite, everlasting concern. No effort, no sacrifice can be too great to secure it. It is the great end of your church privileges and church state; of your justification and adoption. Apart from your progressive sanctification, all else is unavailing everything else is but a means to this end. It is your life.

We exhort you, therefore, to study and to maintain the doctrine of entire sanctification, as drawn from the Scriptures by the expositions of the Wesleys, Fletcher, Benson, and the great lights of early Methodism. "It is," as Mr. Wesley often said, "the great_depositum of the Methodists." Be not ashamed of the testimony of Jesus, nor of the consistent witnesses He has raised up in support of it. Beware of the philosophical refinements and explanations of men who do not profess ever to have enjoyed, or even to be now pursuing after, entire holiness. Until this part of the truth which is according to godliness is received by faith into the heart, it can only be received as a matter of testimony, by a simple submission of the understanding to the authority of God's word. Like the doctrine of the direct witness of the Spirit to our adoption, it has much of mystery about it, to those who have never tasted such love of God. The new nature, like the new name, is known only by him who receiveth it. We exhort you to the more careful study of Mr. Wesley's writings on this, as on other subjects, and of Mr. Fletcher's unanswered and unanswerable defence of the doctrine of Christian perfection. Even the poorest of our people, should they not be able to procure the whole of Mr. Wesley's writings, should read his Sermons. If the hours sometimes devoted to the reading of irreligious and unprofitable writings, were

spent in the prayerful study of these invaluable works, they would be redeemed to the highest uses. Above all, study the holy Scriptures; and expect that by constantly beholding, as in a glass, the glory of the Lord, you shall be changed into the same image. This is the glorious privilege of believers in Christ; and every man that hath this hope in Him, purifieth himself even as He is pure. Brethren, in exhorting you, we urge ourselves to this pursuit ; and so deeply are we convinced of the necessity and efficacy of this blessed doctrine, for the purity and efficiency of the church, that we solemnly resolve to preach it with greater frequency, and to urge it more strongly than ever upon all our societies.

by

Let us seek to increase the influence of our church upon the world,-not by affecting a position of worldly influence, or by any external conformity to other churches; but "by pureness, knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left." "Ye are my witnesses, saith the Lord." Let us bear our testimony against the vices of men; and let us every one seriously address himself to the work of instrumentally saving the world, by earnest, practical, and specific efforts to save sinners. How many have perished whom we might have warned, but we never warned them! Let us reprove the sins of our neighbours, at least by our example; not going with them to places of worldly amusement, such as concerts, &c., nor countenancing their habitual carelessness about divine things by our own frivolous or worldly spirit. Let us exhibit the influence of our religion in the habitual seriousness of our minds, and in our supreme regard to the care of our souls. Let us sustain our own Circuit operations, our Tract Societies, our prayer-meetings, our Sabbathschools, and especially the preaching of God's own word, by our presence, our counsels, our contributions, and, above

all, by our personal labours. Let none of us think himself excused from actual, and, it may be, self-denying, toil for the cause of Christ. Nothing will more certainly increase our joy in God, and our love to our neighbour,- nothing will better serve to draw us off from unprofit able disputes and theoretical objections against Methodism,-than to work out that system which the good providence of God has put into our power. The scriptural method of recovering our first love is to repent and do our first works. Our influence upon the world may be as great as ever, if we only seek that it should be a spiritual power. God is our strength; and He will be with us, if we be with Him.

Many of you are assailed by men whose boisterous zeal is more conversant with questions of polity than matters of edification; whose aggressions are quite as much upon churches as upon the world of the ungodly; who, in their zeal for what they call liberty, would compel all men to adopt their principles, and to do their bidding; and who think lightly of disturbing the peace, order, and unity of religious communities, if they can thereby promote the interests of their party. You are told that the constitution of Wesleyan Methodism must be adverse to the interests of Christianity and of the nation, because in some particular instances it has not arrayed itself with those who would seem to put their Protestantism in abeyance to their political and ecclesiastical predilections; or because, educated in a different system, they judge differently from you as to the value of your own. But we cannot suppose that you will be so soon carried away by the sleight of men. You know the real advantages of that form of Christianity which found you in the wilderness, and received you into its fold. Its entire benefits you may not have considered; but they are multiform and great. The connexional system of Methodism differs from all other forms of church government; and some parts of it, doubtless, have defects and disadvantages. No one of its warmest advocates pretends that it exhibits perfection, or is incapable of further improvement in many of its details: but that improvement is not likely to come from enemies to its very principles, who are wishful for organic changes; nor from theorists, who have little acquaintance with its practical operation, and would rather suggest a change, than work out either its present or any other system. We are not yet prepared, nor are you, we are

persuaded, to abandon a system which God has largely honoured, and would still more extensively succeed, were we more faithful in its use. Brethren, let no high-sounding professions of charity, or of disinterestedness; or any specious pretences of visionary theorists; or any fierce opposition of men who can employ carnal weapons in a spiritual work, draw you away from your proper calling, or

lead you to countenance doubtful

changes, to recriminate the faults of other churches, or to employ any unworthy weapons of self-defence.

One means of reviving the interests of Christianity among us, and among other churches, and needing now to be especially insisted upon, is that of domestic religious instruction and care. This is the primary duty of parents and heads of families. It is a duty, the obligation of which cannot be transferred to others, -not to Sunday-school Teachers, nor even to Ministers. No one stands in the same relation to your children that you do; and no one has either equal authority or influence over them. You are therefore the natural guardians of their spiritual interests, and their most suitable religious teachers. Generally among Christians these all-important duties have been greatly neglected; and there is little hope of large success in the ministry, until children are better taught and disciplined at home. Our great practical writers have ever urged this duty; and some of them have been eminent examples of the practice and success of catechising children. Our youth are the great hope of the church. Heterodox churches know well how to avail themselves of the advantage of caring for children. We have received a fresh call to care for them; and we propose to make them more systematically the objects of direct pastoral instruction, especially by means of Bible-classes and catechetical exercises. But we call upon you to aid us, both by guarding them against adverse influences, and by the adoption of direct means of discipline and teaching. Let us entreat you especially to avoid such remarks on the character or labours of Ministers as tend either to weaken their regard for the office, or their respect for their own Ministers. All minor criticisms and personal remarks; all trifling with the Scriptures, and with the solemn matters of religious experience; all levity in reference to things sacred, will abide with them; prejudice them against Ministers; lower their regard for sacred things; engage their minds chiefly about

the adjuncts and circumstances of the worship of God; and more effectually harden their hearts than even revolting forms of ungodliness, which would be more likely to offend their moral tastes, or to alarm their consciences. We affectionately and solemnly urge you, not only to reprehend immorality, and to teach them that their position and prospects in society depend chiefly on their character, not only to teach them the fear of God, and the great truths of religion, not only to train them to a regular attendance on public ordinances, and to offer prayer to God,-but, above all, to seek their conversion. Be not satisfied with anything less than this. Let them feel that your heart is set upon it; that even their union with the church will not content you, without their conversion. You have no security for their morality until they are converted. Surely you wish your children to experience that blessed change which furnishes the date of your true happiness, and your most exalted hopes. You would not wish yourselves to enter into heaven, and leave them in this world unconverted. As you desire to be relieved of the bitterest pangs which a parent's death-bed can know; and as you would not have your children suffer that most awful and aggravated condemnation of abusing the highest privileges,-study, read, pray, live, for the salvation of your children. Systematically pursue their religious instruction as a perpetual means of grace; and in bringing them up in the discipline and doctrine of the Lord, expect the ordinary saving influences of the Holy Spirit. If in the sovereign operations of that Spirit they are visited with great power, do not let the opportunity pass, but pursue the blessed advantage; and plead mightily with God for them, and with them for God. Agonize for the salvation of your children.

Finally, brethren, and it is our chief concern, let us distrust all human instrumentality; but let us not doubt the power and grace of the Holy Spirit. You have the warrant of God's word to expect His visitations in every means of grace. The promise of Christ secures the presence of the Comforter and Advocate in the smallest social meeting. And in the sanctuary, and his own ordinances, he will pervade all devout and believing hearts with His power and love. All holy principles, and all holy fruit, are by His direct operation on the heart. "Who is Paul? and who is Apollos? but Ministers by whom ye believed." He will not give his glory

to another; nor may we attribute to Him that which is only of human infirmity, much less that which is of human passion. Make not flesh your arm. Trust not in the "wisdom of words," nor in any human device or instrumentality, "lest you should make the cross of Christ of none effect." Honour the Holy Spirit, by attributing all of infirmity to man, and all success to Him alone. Honour Him, by recognising His office and work. Honour Him, by devoutly and habitually looking for His presence in all his ordinary means of blessing. Honour Him, by expecting large effusions of his saving influence under every sermon. We earnestly exhort you to consider the reason you have to expect the divine blessing in quickening, comforting, and saving influence upon every appointed means of grace, and especially under the ordinary ministry of the word. Those Ministers whom you regularly hear have been approved by yourselves for their piety, ability, and zeal, and by us acknowledged as "the messengers of the churches, and the glory of Christ." He is ever with his servants in the ministrations of his own truth and ordinances. He is ever ready to pour out his Spirit in answer to the prayers of his people. You have a covenant-right to expect his blessing and saving power under every sermon. You ought to look

for it. If you find it not, you ought to suspect that the fault is in yourselves; to search out the cause; and to humble yourselves before God. We entreat you to plead the promise of Christ in your closets before you go to his house; and you will then, in every ordinance of Christ, find his presence and saving grace. He will descend as fire, if you do not limit the Holy One of Israel. Fear not that he should answer, fully answer, your largest petitions. And be not offended if the answer to your prayers be not in form according to your mind. The strength of conviction may possibly lead to a violation of religious decorum; and the presence of men be forgotten through exulting joy in a sinpardoning God. But, while we are unwilling to bear the reproach of men's perversity, let us joyfully bear the reproach of Christ. Let us look for large effusions of grace upon all our congregations. Let our prayer be unceasing for the Spirit of Glory to rest upon the church. Let us carry this cause into our closets, and remember it always before God. Our prayers cannot be lost: they shall touch the clouds, surcharged with heavenly influences: they shall

open the windows of heaven: they shall vanquish the power of hell. Brethren, join your prayers with the prayers of God's elect, which cry day and night unto Him; and with the intercessions of holy confessors and martyrs, and the aspirations of the first righteous man, the gathered holy incense shall be before God for a memorial, and the fulness of

divine influence shall come down upon our guilty world "like rain upon the mown grass, and as showers that water the earth."

Signed on behalf and by order of the Conference,

SAMUEL JACKSON, President,
ROBERT NEWTON, Secretary.
Liverpool, August 14th, 1847.

THE SWEDISH CHURCH EVANGELICAL IN ITS FUNDAMENTAL DOCTRINES-ABSENCE OF NEOLOGICAL PREACHING-LITURGY AND PSALMODY SCRIPTURAL-A DE

FECT IN PUBLIC WORSHIPCHURCH GOVERNMENT AND DISCIPLINE-PENAL LAWS ON DISSENT COMPLETENESS OF THE ECCLESIASTICAL FRAMEWORK OF

SWEDEN.

LET us now look for a little at the ecclesiastical instrumentality existing in Sweden for the purpose of preserving and promoting religion in the land. We have already spoken strongly as to the completeness of the Swedish Church apparatus, and a brief description of that apparatus will justify our words.

If

No doubt can exist as to the general evangelical character of the fundamental doctrines on which the Swedish Church rests. Each member of the Evangelical Alliance, not of that Church, might indeed find matters there to object to, and a Swedish Lutheran would, because of such differences, object to him; but all could, with perfect cordiality, adopt the basis of the Alliance as representing great points of substantial oneness. baptismal regeneration be held strongly by the Swedish Church, the evil effect of that dogma is in some measure counteracted by the prominence given to the essential doctrine of justification by faith; if the inscrutably mysterious opinion called consubstantiation, exists there, the constant urging on all communicants the necessity of penitence and faith, in order to a profitable reception of the Lord's supper, forms a corrective. In a word, the creed of the Swedish Church will be found to embrace the living and life-giving verities of the glorious Gospel of the blessed God. Most carefully and rigidly has purity of doctrine been watched over by the authori

ties of that Church: indeed, it must be admitted, on a close study of Swedish ecclesiastical history, that much more zeal has been shown to preserve orthodox Lutheranism, than to make the truth of God plain and powerful to the minds and consciences of the people. The repudiated errors of Popery, and the views peculiar to Calvinian theology, have been, with a vigilance often leading to severity, guarded against. Charles IX. was thought to favour Calvinism, greatly to the alarm of the Lutherans; and an endeavour made by him to place the adherents of the Reformed Church on an equal footing with Lutherans in Sweden signally failed. Some time afterwards, the Eleventh Charles refused certain French artisans liberty to enter Sweden, lest the Lutheran Church, by their residence there, should receive doctrinal injury. It is, however, a pleasing circumstance, that the pulpits in Sweden have been preserved from the unblushing neology of other lands. Whatever may have been the deficiencies in the public ministrations, as compared with the Apostle's determination not to know anything save Jesus Christ and him crucified, and his vocation ever to preach the unsearchable riches of Christ, yet nothing directly hostile to the doctrines of the cross has been tolerated, or would now be suffered, in the pulpits of the Swedish Church. Painful evidence could be adduced that many Clergymen there occupy the unenviable position of eating the bread of a Church, the doctrines of which they do not believe, and would overturn through the pulpit if they could; but the public congregations are spared hearing the truths in which they have been trained, openly contradicted.

A Liturgy, brief and evangelical, is used; and the hymns, plentifully sung during divine service, are truly excellent, many of them composed by Bishop

Swedberg, the father of the visionary Swedenborg, "who being dead yet speaketh," and Sabbath after Sabbath, by his spiritual songs, bears a testimony in all the churches in favour of evangelis cal truth, and against the vagaries of his son. A lamentable defect is found, as regards the worship of the sanctuary, in the fact that the holy Scriptures are not publicly read: nothing beyond the Gospel and Epistle for the day; no psalms, no lessons. This is the more to be regretted, as no objection to the free circulation of the Bible exists, and since a large distribution has been effected by Bible-Society efforts. The clerical house at the Diet of 1841 recommended in a circular the more general reading of the word of God in the parishes; but assuredly greater prominence ought to be given to that word, by its being solemnly read as a part of the regular service of the Lord's house.

The Swedish Church is Episcopal, each Bishop, with his consistory, conducting the affairs of his diocess: the Archbishop has no jurisdiction beyond the diocess of Upsala, but is ex-officio Speaker of the clerical house, and in all general meetings of the Clergy primus inter pares. The Church is in the closest possible union with the State. Gustavus Adolphus wished the government of the Church to be vested in a general consistory, composed of six spiritual and six temporal members, who should become such in virtue of the offices held by them. All matters ecclesiastical, educational, literary, and benevolent, requiring interference, were to be referred to this Council for final decision. Though this proposal was not carried into effect, the actual state of things is, that all such questions as above noticed, come before the King in Council through the bureau of the Minister for Ecclesiastical Affairs, where also all appointments to episcopal office, and nearly all to pastoral charges, are made. The King proclaims annually four rogation days (Sabbaths), and publishes the texts which, on those days, are to supersede the usual Gospels and Epistles.

All Swedes are, and must continue, members of the national Church, no dissent from her communion being tolerated. The Church law imposes a fine on such Swedes as go to hear a Minister of another communion, and threatens such as leave the Lutheran Church with confiscation and banishment. The children born are, of necessity, baptized by

the parish Clergyman or one of his assistants the youth arriving at a certain age are all placed under a course of training for confirmation, and a first approach to the Lord's table; after which, at least, an annual appearance there is deemed indispensable, not merely to maintain a religious profession, but to avoid the incurring certain civil disabilities.

The certificate of the parish Clergyman as to age, acquirements, and character, is a document important to be possessed by all, especially the dependent classes; and a mighty disciplinary power is hereby lodged in the hands of the Pastors. Each parish Clergyman must keep a correct register of every individual, young and old, in his parish, record all the changes by removals, deaths, &c., and furnish an annual return to the Government. He is also expected to see all his parishioners not less frequently than once a year; and a system of domiciliary examination is maintained, which, when wrought by pious and zealous men, may be productive of important results. The usual course is to divide the parish into several districts, find a large room in each, and appoint a time for calling together the dwellers in that district. A summons is left at every house, and all may be compelled to come. When assembled, the Clerk reads the names, marking such as are absent; and the Clergyman invites group after group to his table, where each is required to read, and all are examined as to their knowledge of Luther's Catechism. The exercises frequently extend during several hours, and they are closed by an address and benediction.

If orthodoxy be vital religion, if uniformity be a Church's unity, then the Swedish Church furnishes an almost unequalled example of unity. If comprehensiveness to the embracing of a whole population, and the effectual prevention of separate, and in some respects rival, denominations, be the best condition of a Church for developing the principles and practices of our holy religion, we may then look for a flourishing state of things in Sweden. If large authority given to the Clergy, and efficiently sustained by the secular arm, if outward sacraments and observance, if legislative enactments, vigilantly watched over, can make men Christians indeed, then the Swedes are all Christians. But "the letter killeth, the spirit giveth life."-Evangelical Christendom.