will add to the perfection of the work. The reader may rest assured, however, that no pains have been spared by either the author or printer to make every thing as accurate as possible; and hence, if errors are detected, he must attribute them to a want of ability, under the circumstances, to avoid them.

"To God, who alone is absolutely perfect, but whose boundless mercy inclines him to pardon the aberrations of his creatures, for the sake of his Son Jesus Christ, be ascribed the honor and glory for what he has done for this branch of his Church."

It has been sagaciously remarked, though perhaps without sufficient qualification, that there is no stronger proof of the excellence of any institution than the virulence with which it is assailed. Upon this principle it were easy to make out a strong case in favor of Wesleyan Methodism. It has been called to pass through every ordeal to which bigotry, ignorance, and jealousy could subject it. Ridicule, sneers, and sophistry have each been employed in turn. But no weapon formed against it has prospered. The History of the Methodist Episcopal Church is not silent on these points. And the present volume opens with a brief, but lucid exposition of the more important controversies in which the disciples of Mr. Wesley on both continents have been involved.

"As the Methodists increased in number and respectability, and their influence upon the public mind was proportionately augmented, other denominations began to awake from their slumber, to look about them for other means than those heretofore used for offensive warfare, as well as to defend themselves against the inroads which Methodism was making upon their congregations, and the impression it produced upon the public mind. For these circuit-riders' were no idle shepherds. They not only rode circuits, but they went everywhere preaching the kingdom of God,' breaking over parish lines, entering into every open door, and with a loud, distinct voice, proclaiming to all they could prevail on to hear them, that they must fear God and give glory to his name.' Hence the opposition to our distinctive doctrines and modes of procedure became more serious and systematical; our opponents began to feel the necessity of meeting us in the field of argument with more fairness; and instead of drawing ridiculous caricatures for the amusement of themselves and their readers, to state our doctrines as we hold them. This, we say, became necessary, for the eyes of the public were becoming somewhat enlightened in respect to what Wesleyan Methodists really believed and taught, and were thence led to hear, and read, and compare for themselves. The consequence was, that the offensive features of Calvinism were becoming more and more repulsive, and the creed by which its nominal followers were distinguished underwent some modifications, better suited, as was thought, to the temper of the times. Thus, instead of ascribing the final destinies of mankind to an omnipotent decree, the subtle distinction was introduced between the natural and moral abilities of men, making the latter the only potent barrier to the sinner's salvation. This theory, which for some time was confined to comparatively few, seems to have been an improvement upon President Edwards's system On the Will, and was invented by Dr. Hopkins, of Newport, R. I., and thenceforth called, by way

of distinction, Hopkinsianism. This, it was thought by many, would enable them to meet and obviate the objections which were brought against the doctrine of unconditional election and reprobation, by placing the criminality of all sinful actions in the perversity of the human will, called 'moral inability,' especially as they contended that the sinner possessed a 'natural ability' to do all which God required. Hence the doctrine of eternal decrees, as taught by John Calvin, though still held in theory, was studiously kept out of sight by those who embraced these new views, and the theory of 'natural ability and moral inability' was substituted in its place.

"This subtle theory, however, by no means answered the proposed end. The Methodists still insisted that this natural ability,' however potent, could never overcome the efficient operation of an immutable decree, which had fixed the destinies of all mankind before the worlds were made-nor would the moral ability or inability alter that which had been made unalterable by the eternal fiat of the Almighty.

"These conflicting theories somewhat changed the points of controversy between the Calvinists and Arminians. While Wesley and Fletcher were compelled, from their position, to meet their antagonists on the old points of controversy which had been mooted in the Protestant world from the days of John Calvin, his system had now assumed, under the improving hands of some of his most distinguished followers, so many new traits, that new arguments of defense were called for by the advocates of universal atonement and conditional salvation. Under these circumstances, many, on both sides of these controverted points, thought it their duty to enter the field of theological discussion. This they did with all the ardor of new recruits. And among those who distinguished themselves in conducting this theological warfare, might be mentioned men who had grown gray in the cause of Christ, as well as others of younger years, whose youthful temperament may have betrayed them into a harshness of expression, on some occasions, incompatible with the meekness and soberness of the Christian minister-faults of human beings, for which the Christian system alone provides an adequate atonement and mode of forgiveness."

Our limits will not allow us to make such copious extracts on this and kindred topics as we could wish. To the volume itself we must refer the reader for more full satisfaction.

It accorded with the author's design to intersperse his History with occasional obituary notices of such as had distinguished themselves in the great work of "spreading Scripture holiness through the land." The present volume is peculiarly rich in this department. We have been particularly pleased with what we find recorded of Shadford, John Steward, Summerfield, and "Between-the-Logs," and their noble compeers. Of these, perhaps no one has won a more enviable or lasting distinction than the humble freed man of color-whose name is so intimately associated with the first aboriginal missions of the M. E. Church.

"In the contemplation of such a man, we cannot but admire the wisdom of God in the selection of means to accomplish his designs of mercy toward the outcasts of men. Born in humble life, destitute of

the advantages of education, unauthorized and unprotected by any body of Christians when he first entered upon his enterprise, influenced solely by the impulses of his own mind, produced, as he believed, and as the event proved, by the dictates of the Holy Spirit, Steward sets off on an errand of mercy to the wandering savages of the wilderness. Here he arrives, a stranger among a strange people, and opens his mission by a simple narration of the experience of divine grace upon his heart, and of the motives which prompted him to forsake home and kindred, and devote himself to their spiritual interests. Having gained their attention, he explains to them, in the simplest language of truth, the fundamental doctrines of Jesus Christ, contrasting them with the absurdities of heathenism and the nummeries of a corrupted form of Christianity.* No sooner does the word take effect, than a violent opposition arises against this humble and unpretending servant of Jesus Christ, which he meets with Christian courage, and bears with the fortitude of a well-trained soldier of the cross. By the strength of God resting upon him, he manfully buffets the storms of persecution which raged around him, and calmly guides his little bark over the threatening billows until it is conducted into a harbor of peace and safety. Seeking for the wisdom that cometh from above, he is enabled to unravel the sophistry of error, to refute the calumnies of falsehood, to silence the cavilings of captious witlings, and to establish firmly the truth as it is in Jesus. Did not God choose the weak things of the world to confound the things which are mighty?'

"Who does not look on with a trembling anxiety for the result, while the umpire was deliberating upon his fate, at that memorable time when he submitted his Bible and Hymn Book to the inspection of Mr. Walker, that he might determine whether or not they were genuine! And who can forbear participating in the general shout of exultation when the momentous question was decided in his favor! During these anxious moments the heart of Steward must have beat high amidst hopes and fears, while the fate of his mission apparently hung poised upon the decision of a question which involved the dearest interests of the nation for whose welfare he had risked his all.. But the God whom he served pleaded his cause, silenced the clamor of his enemies, disappointed the machinations of the wicked, and gave a signal triumph to the virtues of honesty, simplicity, and godly sincerity."

The author adds in a note:

"That the reader may understand the force of this allusion, the following incident is related. As Steward fearlessly denounced the absurdities of the Romish Church, and appealed to the Bible in support of his affirmations, those uninformed natives who had been instructed by Roman priests concluded that there must be a discrepance between his Bible and the one used by the priests. To decide this question it was mutually agreed by the parties to submit it to Mr. Walker, the sub-agent. On a day appointed for the examination, Steward and the adverse chiefs appeared before the chosen arbiter. A profound silence

"The Wyandots had been taught, to some extent, the religion of the Roman Catholics."

reigned among the numerous spectators who had assembled to witness the scene. Mr. Walker carefully compared the two Bibles, and examined the hymns, each party looking on with intense anxiety for the result. At length the examination closed, and Mr. Walker declared to the assembly that the Bible used by Steward was genuine, and that the hymns breathed the spirit of true religion. During the whole transaction Steward sat with great tranquillity, eyeing the assembly with an affectionate solicitude, conscious that innocence and truth would gain the victory-and when it was declared, the countenances of the Christian party beamed with joy, and their souls exulted in God their Saviour-while their opposers stood rebuked and confounded.

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Though the assembly before whom Steward appeared in Upper Sandusky was less august and imposing than the one before whom Luther appeared at the Diet of Worms, yet the question to be decided at the former was no less momentous to the interests of Steward and his party than the one which hung suspended during the admirable address of Luther was to him and his party. While, therefore, we may contrast in our minds the two personages who had submitted their cause to the decisions of others, we may not unprofitably compare them as being analogous in their consequences to their respective nations. Luther, towering above his fellows in learning, in eloquence, in piety, and in evangelical knowledge, was pleading the cause of truth before one of the most august assemblies ever convened to decide the fate of an individual. Steward, unlettered, rude in speech, limited in knowledge, though humble and devout, was silently looking on while his fate hung suspended upon the decision of a single man. How striking the contrast! And yet how analogous the cause and its results! Luther, surrounded by princes, nobles, judges, bishops, and priests, awed by the presence of the emperor of all Germany and Spain combined, in one of the most magnificent cathedrals in the kingdom, stood firm in the strength of his God, and fearlessly advocated his cause in the face of that imposing array of civil and ecclesiastical authority which was leagued against him. Steward, on the contrary, accompanied by a few converted Indians, stood in the presence of the chiefs of the nation, most of whom had declared themselves adverse to his doctrines and measures, surrounded by an assemblage of rude barbarians in the rough cabin of an American Indian ! Those Germans, however, who had embraced the principles of the Reformation were not more interested in the fate of Luther, than the trembling Indians who had embraced Christianity were for the result of the deliberations of Mr. Walker.

"But while Luther, and his doctrines were condemned by a decree of the Diet of Worms, Steward was acquitted by the decision of the umpire to whom the question had been submitted. Luther, therefore, had to act in opposition to the highest authority of the empire, with the fulminating sentence of the pope ringing in his ears, while Steward went forth under the protection of the chief council of the nation, patronized by the Church of his choice, preaching Jesus and him crucified. Was not God's hand alike visible in each case? Nor was Steward more contemptible in the eyes of the pagan chieftains than Luther was in the estimation of the pope and his obsequious cardinals

and bishops. And perhaps the time may come when the name of JOHN STEWARD, as humble as were his claims in his lifetime, shall be held in as high estimation by the descendants of the converted Indians, as is that of MARTIN LUTHER by the church which bears his name. They both had faults, because they were both human beings; but let their faults be buried beneath the same turf which hides their moldering bodies from human view, while their spirits, alike indebted to the blood of the Lamb for their deliverance from the slavery of sin, shall shine amidst the heavens for ever and ever."

The period embraced in volume third, if any, might be remembered as the period of "secessions." The first two which we find detailed are those of the colored members in Philadelphia and New-York, resulting in the organization of African Methodist Episcopal Churches. This story is not without a wholesome moral, as may be seen by our author's concluding remarks upon the affair in NewYork city :

"One principal reason assigned by themselves for this separate organization was, that colored preachers were not recognized by our conferences as traveling preachers; and, therefore, however much a local preacher might labor in word and doctrine for the benefit of his colored brethren, he could neither exercise the functions of pastor in the governmental department, nor receive a pecuniary support for his services. To remedy this inconvenience, and remove the disability under which they labored in this respect, they withdrew from our pastoral oversight, established a conference of their own, and com. menced the itinerant mode of preaching the gospel.

"By this secession we lost fourteen colored local preachers, and nine hundred and twenty-nine private members, including class-leaders, exhorters, and stewards. But though they thus went out from us,' they have never, I believe, manifested any rancorous or bitter spirit toward their old friends, but have cultivated a feeling of friendship and brotherly affection; and there is reason to believe that, though they may not have prospered in the same ratio in which they did before their separation, they have retained their piety and zeal, and have managed their affairs in an orderly manner.

"It is now (1839) twenty years since the secession took place, and the degree of their prosperity may be estimated from the following statement of their number of circuits and stations, preachers and members, taken from their Minutes for 1839.

"Circuits twenty-one; preachers thirty-two; members two thousand six hundred and eight. These circuits and stations are found in the states of New-Jersey, New-York, Connecticut, Rhode Island, and Massachusetts. In the city of New-York, where the secession originated, they have a membership of one thousand three hundred and twenty-five, making an increase of three hundred and ninety-six in twenty years, which is by no means in a ratio with their increase while they remained under the care of their white brethren. In the city of Boston, however, their success has been greater in proportion. In 1819 they had only thirty-three; but now, in 1839, they have one hundred and twenty-six.

"They will not allow any slaveholder to become or remain a member of their church.