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probability, was an additional name commonly used to distinguish the one from the other. That Caiaphas was high priest while Pontius Pilate was governor, appears by comparing the times respectively of their appointment and removal, in the 17th and 18th books of Josephus; that there were sometimes two who went by the name of high priest, as in Luke iii. 1, so we find in Josephus, b. ix., c. 10, of the Wars; and that, infidel as the Sadducees were in their views, they sometimes filled the office even of high priest, we may learn from Josephus (Antiq., b. xiii., c. 10), perfectly agreeing with what is mentioned in Acts v. 17. Knowing how hateful the Roman government was to the Jews, we should hardly have expected that any of them would have become publicans, or tax-gatherers for the State; and yet, in the Gospels, we read of Levi or Matthew the publican, and of Zaccheus, a chief of the publicans; but we also read of the same in Josephas-for example, in his Wars, b. ii., c. 14, § 45.

We are obliged to stop, though many more might de produced, especially from the Acts of the Apostles, on which we have scarcely touched. Even from what we have adduced, we may warrantably state that the Gospels have so many marks of credibility in this respect that we cannot but see the hand of God in providing them-the more so as, when we come down to the Christian writers of the first centuries, we find them abounding with mistakes regarding the state of things in Judea at the time of Christ and when we can thus prove the evangelists out of the inouths even of Jews and Heathens, when they wrote of common and earthly transactions, to have written as real eye-witnesses and honest men, shall we not accept it as a confirmation of their testimony in regard to the higher things which they also record, especially when we think of the holy tendency of the things concerning which they testified, and the sufferings they bore on account of their testimony? If Euch men were false in the testimony they delivered, it must have been as no other men ever were-"false for no end but to teach honesty-martyrs without the least prospect of honour or advantage."

HYMN OF THE CHURCH-YARD.

BY HENRY W. LONGFELLOW.

AH me! this is a sad and silent city;
Let me walk softly o'er it, and survey
Its grassy streets with melancholy pity!
Where are its children? where their gleesome
play?

Alas! their cradled rest is cold and deep-
Their playthings are thrown by, and they asleep.
This is pale beauty's bourn; but where the beautiful,
Whom I have seen come forth at evening's hours,
Leading their aged friends, with feelings dutiful,

Amid the wreaths of spring, to gather flowers?
Alas! no flowers are here but flowers of death,
And those who once were sweetest sleep beneath.
This is a populous place; but where the bustling,
The crowded buyers of the noisy mart-
The lookers on-the snowy garments rustling-
The money-changers-and the men of art?

Business, alas! hath stopped in mid career, And none are anxious to resume it here.

This is the home of grandeur; where are they

The rich, the great, the glorious, and the wise? Where are the trappings of the prond, the gay

The gaudy guise of human butterflies?
Alas! all lowly lies each lefty brow,
And the green sod dizens their beauty now.
This is the place of refuge and repose;

Where are the poor, the old, the weary wight, The scorned, the humble, and the man of woes, Who wept for morn, and sighed again for night? Their sighs at last have ceased, and here they sleep Beside their scorners, and forget to weep.

This is a place of gloom; where are the gloomy? The gloomy are not citizens of death;

Approach and look, where the long grass is plumy;

See them above! they are not found beneath! For these low denizens, with artful wiles, Nature, in flowers, contrives her mimic smiles.

This is a place of sorrow! friends have met

And mingled tears o'er those who answered not; And where are they whose eyelids then were wet? Alas! their griefs, their tears, are all forgot: They, too, are landed in this silent city, Where there is neither love, nor tears, nor pity.

This is a place of fear; the firmest eye

Hath quailed to see its shadowy dreariness; But Christian hope, and heavenly prospects high,

And earthly cares, and nature's weariness, Have made the timid pilgrim cease to fear, And long to end his painful journey here.

NOTES ON WESLEYAN-METHODISM.
BY DR JOHN B. BENNETT,

Editor of the "Watchman," London. ALTHOUGH the Wesleyan-Methodist Connexion now occupies a position which may render its history, its doctrinal and disciplinary system, and its general operations, matters of some interest to every religious observer; and although its denominational literature is sufficiently extensive and explanatory to afford all the information that could be desired; it is yet certain that many, otherwise well-informed persons, have little correct knowledge on the subject, and that various strangely mistaken views in relation to it are frequently entertained. It has been suggested to the present writer that a brief and popular account of the rise and progress, the doctrines, the general constitution and frame-work, and the existing operations of Wesleyan-Methodism, might be acceptable to at least a portion of the numerous readers of the Christian Treasury. In addressing himself to the preparation of such an account, he need scarcely say that the responsibility of the accuracy of his statements must rest ex

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NOTES ON WESLEYAN-METHODISM.

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Dense ignorance and general neglect of religion were the characteristics of the lower classes. It would be easy, were it necessary or called for here, to prove that this is not an overcharged description, by the testimony of witnesses of the highest reputation in the Estab

clusively on himself as an individual; but he will exercise every care to guard against error. Nor can it be necessary to disavow all contro. versial or sectarian purposes-all intention to insinuate a vindication of the denominational peculiarities of Methodism, however conscientiously he may be attached to those peculiari-lished and Dissenting Churches. It was in ties, or however ready he may be, on fitting | occasions, to assign his reason for that attachment. His simple aim will be, to present a | portraiture-in miniature, indeed, but true in the resemblance--of the principal features of the system which may serve the purpose of those who wish to have some correct acquaintance with it, but do not feel called on to study the details of its minuter proportions.

Enough, however, of prefatory observation. We proceed to sketch,

1. AN OUTLINE OF THE RISE AND PROGRESS OF WESLEYAN-METHODISM.

It would scarcely be an exaggerated description of the religious and moral state of England | at the period when Methodism was called into existence, if we were to say that "darkness covered the land, and gross darkness the people." The benefits resulting from the Reformation (which were never realized there so extensively as in Scotland) had been checked in their progress by various antagonist influences during the civil wars, and from the Restoration downwards there was an especially rapid spread of unsoundness in doctrine, and licentiousness in practice. At the beginning of the eighteenth century, the ministers who either preached or lived the Gospel were a lamentably small minority. How deficient in theological knowledge the mass of the clergy of the Established Church were may be inferred from Bishop Burnet's testimony (in 1713): "The much greater part of those who come to be ordained are ignorant to a degree not to be apprehended by those who are not obliged to know it." The teaching of the Homilies and Articles of the Church of England on the vital subject of personal salvation was banished from the pulpits of the Church, and little but an Arminianism which was divested of evangelical truth, and which might more properly be called Pelagianism, was to be heard. Of the Dissenting ministers, some were rapidly degenerating into Socinianism; some conformed their discourses to the fashionable taste for natural, as distinguished from scriptural, theology; and some who professed to adhere to the tenets of Calvinism wandered into the wildness of unmitigated Antinomianism. Amongst the more educated classes, Infidelity, either boastfully avowed, or partially concealed under the disguise of philosophical speculation and inquiry, extensively prevailed. The light literature of the day was unsound and prurient in sentiment; and the stage, always demoralizing in its influence, was then, in a more than ordinary degree, the promoter of indecency and vice.

such a state of England, when good men, who "sighed and cried" because of the abounding of evil, began to fear that the nation had filled up the measure of its iniquities, that God, in his wise and gracious sovereignty, chose, qualified, and sent forth John and Charles Wesley and George Whitefield to engage in that mighty work, which they subsequently were instrumental in carrying forward to such extensive and important results. We can only record a passing ascription of praise to God for what Mr Whitefield was, by grace, enabled to accomplish; our present purpose calls our special attention to the Wesleys.

The brothers were born at Epworth, in Lincolnshire, where their father, the Rev. Samuel Wesley, was rector. Their mother, Mrs Susanna Wesley, was the daughter of the Rev. Dr Annesley, a distinguished Nonconforming minister. John Wesley, the founder of the Connexion called after his name, was born June 14, 1703. At eleven years of age he was sent to the Charter-House School, in Loudon, "where he was soon noticed for his diligence and progress in learning." At seventeen he proceeded to Christ Church, Oxford, where ho pursued his studies with zeal, assiduity, and success, laying up those stores of solid and varied learning on which he drew so largely and advantageously in his subsequent career. He was ordained deacon in 1725, and in 1726 was elected fellow of Lincoln College, and obtained priest's orders. For a short time he officiated as his father's curate, but in November 1729 he returned to Oxford, intending to reside there permanently as a tutor. It is from this period that his religious character claims particular attention. He had previously been serious and deeply convinced of the necessity of piety, and had endeavoured, but with little effect, to produce similar impressions on his younger brother Charles. But he found, on coming back to Oxford, that Charles (then student of Christ Church) had, during his absence, and chiefly through his influence, acquired views and feelings corresponding with his own, and had prevailed on two or three young men to unite with him in receiving the Lord's supper weekly, and cultivating strict morality in their conduct and regularity in their demeanour. "Here is a new set of Methodists sprung up," said one. The name caught the taste of the members of the university, and was thenceforth applied to the little band. To this company John Wesley

This designation is supposed by many to have been taken from that given to an ancient sect of physicians. It is known, however, that Nonconformists were frequently

united himself, and of it he soon became the leader. He was diligent in the use of ordinances, watched against sin, prayed for holiness, and exerted himself to do good-as by visiting the prisoners in Oxford jail, and the poor and sick generally; but still he had a painful conviction that he had not attained the religion he longed for. The writings most studied by him were those of Bishop Taylor and Mr Law. In them he found no distinct declaration of the evangelical scheme, and he continued to seek justification by labouring after a perfect obedience to the law. In 1735 both the brothers went to Georgia, having engaged with the trustees of that colony to take religious charge of the settlers, and to instruct the Indian tribes in the neighbourhood. There they laboured for about two years with extraordinary zeal, but against formidable and unscrupulous opposition. Still they were themselves only seekers after salvation. John expressed his judgment respecting his own state in these striking words: "It is now upwards of two years since I left my native country, in order to teach the Georgian Indians the nature of Christianity; but what have I learned myself in the meantime? Why (what I least of all suspected), that I, who went to America to convert others, was never converted myself!" The day of liberty was drawing near, however; and Wesleyans should not—and, we believe, do not forget how much they owe to the instrumentality of the Moravian Church in the spiritual illumination of the founder of their communion. Intercourse with Mr Nitschman, and others of the Moravian Brethren, during the voyage to Georgia, and with Mr Spangenberg, one of their pastors in that colony, had already produced a beneficial effect on Mr Wesley's mind; but it was in his conversations with Peter Böhler, a Moravian minister, with whom he became acquainted in London, that he received the largest measure of evangelical light. He now discovered the error of his notion, that faith was a mere principle of belief which might render him ultimately acceptable to God, by quickening his efforts in self-inortification and obedience. In short, he learned the Gospel plan of justification, by simple trust in the merits of the Redeemer, He cated his conversion from the 24th of May 1738. "I felt," he says, "I did trust in Christ alone for salvation; and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death." Three days previously, Charles Wesley, to whom also Peter Böhler had been the instrument of much good, professed to have entered into the enjoyment of the same blessing.

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Now a new man, John Wesley proceeded to labour not as a matter of mere servile obedience, but from an animating principle of filial love. derisively called Methodists: and, perhaps, Mr C. Wesley's strict adherence to method and order niay have suggested the application of the term in this case.

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He preached in such pulpits of the Establishment as were opened to him; his grand theme being the cardinal doctrine of justification by faith-a doctrine which seemed new and strange to most of his hearers. He saw, however, that there were vast multitudes who never attended any place of worship. How were they to be reached? Mr Whitefield urged upon him an adoption of his practice of preaching in the open air. Mr Wesley had himself done this in Georgia, but he was unwilling to enter, in England, upon a course so little in accordance with those views of Church order in which he had been educated, and from the influence of which he was emancipated only very gradually and by the force of circumstances. In his own language, “so tenacious was he of every point relating to decency and order, that he should have thought the saving of souls almost a sin, if it had not been done in a church." But the necessities of perishing multitudes, and the fact that many pulpits were closed against him through the objections of clergymen to his doctrines, soon prevailed over his scruples, and he commenced that plan of field-preaching which was afterwards so zealously and successfully carried out. The beneficial results almost im mediately became apparent. Thousands and thousands attended on the open-air services, and very many were awakened to a sense of sin, and led to seek and find salvation. Amongst the most remarkable of the early converts was a number of colliers in the neighbourhood of Bristol, who had been proverbial for their wickedness, but who became truly exemplary for their piety.

The formation of the "UNITED SOCIETIES"— which, however unintentionally on the part of the founder, proved to be really the institution of a distinct Church-took place in 1739. The following is Mr Wesley's own account of it: "In the latter end of the year 1739, eight or ten persons came to me in London, who ap peared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did one or two more the next day) that I would spend some time with them in prayer, and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That we might have more time for this great work, I appointed a day when they might all come together, which thenceforward they did every week, namely, on Thursday, in the evening. To these, and as many more as desired to join with them (for their number increased daily) I gave those advices, from time to time, which I judged most needful for them; and we always concluded our meeting with prayer suited to their several necessities. This was the rise of the United Society, first in London, and then in other places." As these societies increased, they were divided into "classes," each of which was placed under the care of a leader, whose duty it was to see the members once a-week, in

THE JESUITS AND EDUCATION.

order to inquire how their souls prospered, and to give such reproof or counsel as occasion might require, and to receive what they were willing to contribute for charitable purposes. In 1743, Mr Wesley drew up a set of rules, observance of which was made, and continues still to be, the condition of membership. They relate entirely to moral conduct, charitable offices, and attention to the ordinances of religion; so that Evangelical Churchmen or Dissenters might be members without any relinquishment of their respective views of doctrine or discipline. The title " United Societies," indicates the adoption, from the first, of that Connexional principle which has tended so much to the consolidation and extension of WesleyanMethodism, giving to the body the strength of union, and providing means for the introduction and maintenance of the system not only in the populous towns where the formation of large societies might be anticipated, but also in the scattered villages of the poorer agricultural districts.

(To be continued.)

THE JESUITS AND EDUCATION. In his "History of the Popes," Ranke gives an account of the retrograde of the Reformation on the Continent, which, at the present juncture, ought to be universally known and studied. Many Protestants, including perhaps some of our readers, are wearied of the requent statements made, and the many warnings given, regarding the Jesuits, and are disposed to think that there is much both of morbid feeling and of unnecessary alarm regarding them. Let such ponder Ranke's account of the mode in which Rome regained, to a large extent, her ascendency on the Continent, and exchange their lethargic indifference for alarm, when they are told, that at this moment, over all the countries of Europe and in America, the Jesuits are vigorously at work, compassing the overthrow of Evangelical Christianity by the same or similar means.

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hered to Catholicism. Even the constitutions of the Austrian States underwent changes derived from the free principles of Protestantism." In the dominions of the electors on the Rhine, "a Protestant party existed in every city;" "the same state of things prevailed in Westphalia; in short, throughout the whole of Germany, from east to west and from north to south, Protestantism decidedly predominated.” "A Venetian ambassador, in 1558, reckons only a tenth part of the inhabitants of Germany remained faithful to the old religion." In Scotland "it was poor, popular, and democratic, but so much the more resistless was the enthusiasm it inspired. In England, on the contrary, it had gained ascendency by its alliance with the existing Government." embraced the doctrines with their national "The French had vehemence," so that in 1561 the Venetian ambassador says: "Three-fourths of the kingdom were filled with them." In short, Protestant spirit had extended its vivifying "the power to the most distant and obscure corners of Europe. What an immense empire had it conquered in the short space of forty years!-an empire reaching from Iceland to the Pyrenees, and from Finland to the summit of the Italian Alps!"

The historian then traces from the commencement the efforts of the Jesuits to turn back this Reformation by the instrumentality of education, and their astonishing success.

addressing a letter to Ignatius Loyola, the This cominenced by the Emperor of Germany founder of the Jesuits, in which "he expresses his conviction that the only means of propping the decaying cause of Catholicism in Germany, was to give the rising generation pious Catholic teachers."

Europe. Three establishments were founded This plan was instantly adopted throughout at Vienna, Cologne, and Ingolstadt, and "from spread in all directions." Above all, they these three metropolitan settlements the Jesuits laboured at the improvement of the universities, and in a short time they had among them teachers who might claim to be ranked as the duced the practice of disputations which were restorers of classical learning. They re-introheld in public, and which were dignified, decorous, rich in matter; in short, the most brilliant that had ever been witnessed. The Jesuits devoted an equal assiduity to the direction of the Latin schools. It was one of their principal maxims, that the character and conduct of the man were mainly determined by the first impressions he

Ranke first shows, that the Reformation “had continued, for forty years from Luther's first efforts, to make its way with irresistible force, far and wide over all the Germanic, Sclavonic, and Romana nations of Europe." It was hailed with delight" in Denmark; "on the eastern shores of the Baltic it had gained a complete ascendency;" "Prussia set the example-Livonia followed it." In Poland "the Jagellonian kings were prevented from oppos-received. They chose men who, when they had ing the progress of the Reformation." In liungary, "Ferdinand I. never could prevail on the Hungarian Diet to pass resolutions unfavourable to Protestantisin." In Bavaria "a large majority of the nobles had embraced the Protestant faith." In Austria, "all the colleges were filled with Protestants, and it was asserted that only one-thirtieth of the inhabitants ad

teaching, were willing to decote their lives to it; once undertaken this subordinate branch of for it was only with time that so difficult a business could be learned, or the authority indispensable to a teacher acquired. Here the Jesuits succeeded to admiration. It was found that their scholars learned more in one year than those of other masters in two; and even

Protestants recalled their children from distant gymnasia, and committed them to their care." "Schools for the poor, and modes of instruction suited to children, and also catechising, followed, which satisfied the mental wants of the learners by well-connected questions and concise answers. The whole course of instruction was given entirely in that enthusiastic, devout spirit, which had characterized the Jesuits from their earliest institution. The children who frequented the Jesuits' schools were soon remarkable for the firmness with which they rejected the viands on fast-days, while their parents partook of them without scruple. It was once more regarded as an honour to wear the rosary; while relics, which no man had dared for years to exhibit publicly, began once more to be held in reverence. The sentiments, of which these acts were demonstrations, thus carefully instilled in schools, were disseminated through the whole population by means of preaching and the confessional.

"This is a case without parallel in the history of the world. All other intellectual movements, which have exercised extensive influence on mankind, have been caused, either by great qualities in individuals, or by the irresistible force of new ideas. But in this case the effect was produced without any striking manifestation of genius or originality. The Jesuits might be learned, and in their way pious, but no one will affirm that their acquirements were the result of any free or vigorous exercise of mind. They were just learned enough to get reputation, to secure confidence, to train and attach scholars; but they attempted nothing higher. Neither their piety nor their learning moved in any untrodden paths. They had, however, a quality which distinguished them in a remarkable degree-rigid method; in conformity with which everything was calculated, everything had its definite scope and object. Such a union of appropriate and sufficing learning with unwearied zeal, of study and persuasiveness, of pomp and penance, of wide-spread influence and unity of directing principle and aim, never existed in the world before or since. They were industrious and visionary, worldlywise and full of enthusiasm, well-bred men and agreeable companions, regardless of their personal interests, and eager for each others advancement. No wonder they were successful." This writer goes on to show how, as soon as sufficient influence was gained, the powers of civil government were called in, and a course of universal coercion and persecution carried out, wherever the Jesuit influence could secure it. He then remarks: "Such were the steps by which Catholicism, after its conquest might have been deemed accomplished, arose in reno. vated strength. The greatest changes took place without noise, without attracting the serious observation of contemporaries, witho t finding mention in the works of historians, as if such were the inevitable course of events."

DEATH-BED OF THE MISSIONARY'S
WIFE.

DR JUDSON, the eminent American missionary, gives the following affecting account of the deathbed of his beloved partner, on the voyage from Bur

mah to America :

This recollection of her dying bed leads me to say a few words relative to the closing scenes of her life. After her prostration at the Isle of France, where we spent three weeks, there remained but little expectation of her recovery. Her hope had long been fixed on the Rock of Ages, and she had been in the habit of contemplating death as neither distant nor undesirable. As it drew near, she re mained perfectly tranquil. No shade of doubt, or fear, or anxiety, ever passed over her mind. She had a prevailing preference to depart, and be with Christ. "I am longing to depart,” and “what can I want besides?" quoting the language of a familiar hymn, were the expressions which revealed the spiritual peace and joy of her mind; yet, at times, the thought of her native land, to which she was approaching after an absence of twenty years, and a longing desire to see once more her son George, her parents, and the friends of her youth, drew down her ascending soul, and constrained her to say: “'I am in a strait betwixt two-let the will of God be done."

In regard to her children, she ever manifested the most surprising composure and resignation, so much so that I was once induced to say: "You seem to have forgotten the dear little ones we have left behind." "Can a mother forget?" she replied, and was unable to proceed. During her last days she spent much time in praying for the early conversion of her children. May her living and her dying prayers draw down the blessing of God on

their bereaved heads!

On our passage homeward, as the strength of Mrs Judson gradually declined, I expected to be under the painful necessity of burying her in the sea. But it was so ordered in Divine Providence, that when the indications of approaching death had become strongly marked, the ship came to anchor in the port of St Helena. For three days she continued to sink rapidly, though her bodily sufferings were not very severe. Her mind became liable to wander, but a single word was sufficient to recall and steady her recollections. On the evening of the 31st of August, she appeared to be drawing near to the end of her pilgrimage. The children took leave of her, and retired to rest. I sat alone by the side of her bed during the hours of the night, endeavouring to administer relief to the distressed body and consolation to the departing soul. At two o'clock in the morning, wishing to obtain one more token of recognition, I roused her attention, and said: "Do you still love! the Saviour? "O yes," she replied, "I ever love the Lord Jesus Christ." Another hour passed-life continued to recede-and she ceased to breathe. For a moment I traced her upward flight, and thought of the wonders which were opening to her view. I then closed her sightless eyes, dressed her,

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