weep over the wild waste that is widening around you. That there are individuals among the Methodists, who utterly disapprove of many, or of all the excesses, I have here mentioned, I freely and gladly admit; but that the specified errors and excesses do prevail among them generally, as a sect, is what I know to be true.

I will conclude this paper by saying a few words respecting the influence of Methodism upon the world. By the world, I mean unsanctified sinners in general. Here I touch upon a topic where what I shall offer may, I am aware, be opposed by a great show of argument. Facts may be stated which will, to all appearance, prove every thing which I say to be fallacious. We shall be told of the great zeal and success of the "circuit riders" -of the 450,000 members collected together in the short space of 60 or 70 years,-of the revivals which they have enjoyed-and of the influence which they exert in promoting religion and virtue, and of checking immorality and vice. I will readily concede the truth of every modest statement that may be made on all these subjects. I cheerfully admit that they are doing much, very much, to advance the declarative glory of God, and to save sinners. And yet I am fully impressed with the belief that on the rational, thinking portion of the world, their example and influence produce a very unhappy effect.

I will suppose a case for the purpose of illustration. A man of intelligence is prompted by curiosity to attend one of their boisterous "camp-meetings." He goes from camp to camp, and from one praying circle to another. He hears the fervid enthusiasm of the preachers, which acts upon the mass, as a whirlwind upon the ocean. He sees some falling into fits-others exhausted with shouting-others prostrate on the earth, and crying

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out, "it made no difference to them whether they went to heaven head or heels foremost."* With what impressions respecting religion would he return from this scene of anarchy and confusion? Let any candid mind answer the question. Such scenes are as little calculated to honour the cause of religion as those exhibited by the Stylites, Mystics or Whippers. I will suppose another case. man of intelligence visits their prayer meetings. He hears twenty or thirty praying at once, and the less fluent brethren and sisters shouting "Amen." He hears one exclaim "I see the Saviour: there he is ;" and another, "I see heaven open, and God preparing to descend to us ;" and another crying out, "pray on, brothers and sisters, the blessing will soon come." He sees little else than irreverence before Him who hath said, “The Lord is in his holy temple; let all the earth keep silence before him." With what impressions respecting religion will he return from this meeting? Let any impartial mind answer. If such scenes are not well calculated to make the impression, that religion is only fitted for the vulgar; that it is all a matter of blind superstition; I know not what scenes are. And these are the scenes actually exhibited in nearly every camp meeting, and in many prayer-meetings and love feasts, from one extremity of the country to the other.

And the impressions which these scenes are calculated to make are the very ones that are made. Where the "Methodist religion" has been for any time prevalent, unchecked by the presence of other denominations, you find the talented and influential members of society, generally in the opposition. They are opposed not only to the Methodists, but to every thing in

* A scene actually witnessed at a camp meeting, but a few miles from my residence.

the form of godliness. The region in which I live, bears a decided testimony to the truth of this fact. Methodism was once dominant. It carried nearly every thing before it; and now the intelligent and influential are generally infidels, or something as bad; and are rarely ever seen within the walls of a church. Methodism is at present on the wane: the people are becoming wearied of it: and that cold chill, which is the sure precursor of spiritual death, is pervading the whole community. From the facts stated, I conclude, that in many places where the Methodists are doing much good, they are also doing much harm; often where they are scattering some of the good seed of the word, they are also sowing the bad seed of opposition and infidelity.

With this article, sir, my strictures on Practical Methodism are brought to a conclusion. They were commenced with reluctance. They were written and published with no pleasure. Nothing but imperious duty to the church of Christ at large, could ever have induced me to make such an exposure. "What is writ, is writ. Would it were worthier." I have said many things at which the Methodists may cavil; but nothing from which, if they are wise, they may not profit.

scientiously believes that the cause of the Redeemer and the good of souls call him to it-call him to "contend earnestly for the faith once delivered to the saints."

In conducting controversy, however, the religious editor ought most carefully to guard against an unchristian spirit, and all harshness of expression; and yet we believe he is not bound to adopt such a tameness of style and manner, as to emasculate the truth, and render his compositions insipid. He should endeavour, in all proper ways, to please his readers, by consulting the healthful taste and lawful preference, of different classes, and by giving to each in turn, something specially calculated for their gratification; but no desire to please them, or fear of offending them, should make him swerve from the course which he verily believes his publick character, and his responsibility to his Master in heaven, require him to pursue.

If he has occasion to name an individual-an occasion which will not often, and yet may sometimes occur-he ought to permit that individual, at a reasonable length, to speak in his own behalf, for explanation, or exculpation, as the case may demand. But when no indi vidual has been named, an editor of a religious Miscellany is under no obligation, either of Christianity or courtesy, to respond to the call of the editors or friends of an offended denomination, for specifications of times and places, when and where occurrences that have been mentioned took place, or of individuals concerned in such occurrences. This would unquestionably lead to an endless series of assertions and denials, fendings and provings, criminations and recriminations; from which no good, but incalculable evil, would result to religion, and to society at large. Will it then be asked, whether an editor is under no obligation to correct erroneous statements, or

injurious representations, which he may have admitted into his work, in relation to another denomination? We answer, that he is under a most sacred obligation to correct every known error. He owes it to his readers, to the cause of truth, to his conscience, and to his God, to correct all misrepresentations, how ever unintentional, which he may be convinced he has made-every aberration from truth, into which he may be satisfied that he has been led: And when complaints are brought forward, he ought to inquire and examine, with all the care and candour he can employ, to know if they are well founded; and if he finds them to be so, he should frankly and fully correct his errors, and with as much publicity as he has made them-nor do we believe that such a course as this will hurt the reputation of a Miscellany, but rather increase and establish it.

The editor of the Christian Advocate can say with perfect truth, that he has faithfully endeavoured to fulfil the functions of his vocation, agreeably to the plan above delineated; and he farther advertises his readers, that it is his firm purpose, in reliance on divine aid, to continue in the course which he has hitherto pursued, and not to be drawn or driven from it, by any consideration whatsoever. He does earnestly desire to avoid giving offence, but he cannot avoid it at the expense of violating or neglecting what he believes to be his duty to God, and to the Christian community.

A very respectable and truly esteemed member of the Methodist communion, called on the Editor, and at his request stated what occurred at the time, as subjects of complaint, in the papers entitled "Practical Methodism." The statements of the complainant were written down in his presence, and read to him by the editor, that their correctness might be unquestionable; and a promise was made, VOL. IX. Ch. Adv.

that, if conviction of error should ensue, the errors should be promptly acknowledged and publickly corrected.

The items of complaint were, as soon as practicable, transmitted to the author of the papers in question, and he was asked to say what he could in his own vindication. In the mean time, the editor carefully inquired of all who he supposed could give information relative to the points complained of; and he had opportunities to do so, from individuals of candour, reputation, and intelligence, from many parts of the country, both far-distant and near at hand. He also received letters, in which voluntary, unsolicited observations were made on the papers entitled "Practical Methodism," so far as they had then appeared in the Advocate; and the whole had appeared, except the one to which these remarks are subjoined. The result has been, a more complete and satisfactory conviction in the mind of the editor, than he feared the subject would admit of, that nothing has appeared in his pages that cannot be strictly verified. The reports, without one exception, have been, that the statements are unequivocally true; and some have gone farther in their allegations than the writer of "Practical Methodism." He, it should be remarked, has constantly given due credit to our Methodist brethren, for much that is commendable and excellent; and has exempted numerous individuals of that communion from the charge of approving, much less of promoting, the errors and excesses which he condemns.

The worthy complainant, to whom we have referred, thought that the term riders, as applied to the Methodist travelling or itinerant preachers, an opprobrious appellation, and intended to be so; and he also thought that there was a general and unjust charge that

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the travelling preachers were horse jockies. In reply to the first of these objections, our correspondent remarks, and our own inquiries fully confirm the justice of the remark, that "circuit riders" is the appellation that is most commonly given to their travelling or itinerant preachers, by the Methodists themselves: and on a careful review of the papers in question, we find that the writer speaks of itinerant preachers, travelling preachers, circuit riders, and riders, promiscuously, as words of the same import. The term rider, unconnected with its adjunct, we did suppose was intended merely as an abbreviation, in places where it was frequently used; and we still think that such was the fact. But had we suspected that it would have been considered as opprobrious, it should never have appeared with our consent, in its solitary form; for every thing that partakes of the nature of reviling, we would most studiously exclude from our work. On the subject of jockeying, the author of "Practical Methodism," makes no general charge against the Methodist travelling preachers. All that he says on the subject is in the following words: "Are their ministers less given to traffick, and to the making of money? By no means; some of them are considered decidedly the best jockeys, in the part of the country where I reside." Here, surely, is no general charge-it is confined to some, as to number, and to the part of the country where the writer resides, as to place; and in regard to his statement thus limited, the writer declares that it is "true to the letter." He replies in detail to all the other items of complaint which were transmitted to him; but it is not necessary to insert his particular replies, since in relation to all he has written, he affirms-"No fact has been stated, which I cannot substantiate. The facts either passed under my own observation, or were narrated

to me by creditable and pious individuals. If facts are even highly coloured, it is a fact of which I am not conscious. So far from doubting a single statement made, I have not heard an individual say a word respecting them, who did not say that they were similar to what he was called to witness continually." This, it will be perceived, is in exact accordance with the reports which, as we have stated, have been made to us from various quarters. We are therefore perfectly satisfied, that we have made no representations that need to be corrected, qualified, or explained, beyond what is now before the reader.

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If we are still asked whether, assuming the facts to be unquestionable, there was a call to hold them up to publick view in the pages of our work? We answer, we deliberately believe there was a loud call to do this. Many of the doings exposed in "Practical Methodism,' have had a very ill influence, not only on religion generally, but on some parts of the Presbyterian church in particular. Mingled, as they have been, with the appearance, and often, we doubt not, with the reality, of zealous and fervent piety, they have been first tolerated, and then, to a considerable extent, approved, and even imitated. In this way, they have already done no inconsiderable injury, and are threatening to do more, if not arrested.

In the fact of which we are not ignorant, that there are Presbyterians who think and say, that it were better not to expose the objectionable practices of the Methodists, as has been done in the Christian Advocate, we see a palpable proof that these practices are, to say the least, regarded with a degree of indulgence that is inauspicious to our church. We would respectfully and affectionately entreat Presbyterians of this description, to consider the insidious nature of error, both in doctrine and practice. It almost al

ways comes in by slow advances; and is always most dangerous when it is connected with something that is commendable-and especially when it is associated with religious zeal and persons who are warmhearted in religion, are most of all liable to be misled by errors thus disguised. We thought, and still think, it was our imperious duty, to give the warning we have given. It has always been, we repeat, our sincere wish and endeavour, in conducting the Christian Advocate, to avoid offence to any, so far as this could consist with a good conscience, and fidelity to the cause of evangelical truth in its purity. Farther than this, no desire of pleasing friends, or fear of of fending foes, ought ever to influence us to go, and we pray God that it never may.

MEMOIR OF CAPTAIN BENJAMIN
WICKES.

(Continued from page 199.) Captain Wickes earnestly desired to quit a sea-faring life, long before he found himself at liberty to abandon it. He had no other means of supporting himself and his family; and therefore, though he deeply lamented the privation of the stated ordinances of the gospel, to which this mode of life subjected him; and in his letters to his friends frequently asked their prayers, not only for special grace to enable him to sustain his Christian character while he was compelled to follow the seas, but that it would please God to open for him some other way to obtain a livelihood; yet, till this should appear, he judged it to be his indispensable duty, to abide in the same calling in which he had been called. Accordingly, he continued in his vocation as a commander of a mer

chant vessel; making voyages sometimes to Europe, but more frequently to the East Indies, and in

some instances to both, in the same voyage, till the year 1810, when a favourable change of circumstances, enabled him to relinquish for ever the unsettled life of a mariner.

The limits to which this memoir must be confined, do not permit detail of all the interesting occurrences in the life of Captain Wickes, during the ten years which elapsed from the close of his first missionary voyage, of which we have given an account, till the time when he ceased going to seaWe can only make a selection. One occurrence, which we should not notice, if occasion had not been taken from it to implicate his character, related to an action with a French privateer, in concert with the commander of another merchant vessel, in a voyage home from Calcutta. The report of this transaction, by Captain Wickes, to the owners of the ship which he commanded, is as follows:

An Account of an Engagement between the ship Criterion, of 14 guns and 30 men, and the ship Louis, of 12 guns and 27 or 28 men, and a French ship, of 20 or 22 guns, having to appearance many

men.

On the 2d day of January, 1800, we left the Pilot at the mouth of the Ganges in company with the ship Louis, of Baltiand proceeded down the bay of Bengal, more, Captain Deale, bound to Madras, with whom we agreed to keep company a few days, for mutual defence. On the 4th, at day light, we saw a ship, that French privateer, we called to quarters, gave us chase; expecting she was a and prepared for defence; observing she approached us fast, we took in our light sails, spoke with Captain Deale, and

made some arrangements, in case she should attack us. When she drew near, we hoisted our colours at the mizen peak. The ship in chase then hoisted the national flag abaft, and a bloody flag at his main top gallant mast head. We were close together, which was the way I at this time sailing before the wind, and thought best to receive the enemy in; but Captain Deale wished to be by the wind; and when the enemy approached pretty close, Captain D. requested we agreed-the doing of which, brought the would take that position, to which I Louis the sternmost ship. The enemy