nor of him that runneth. All things are of GOD, and the good that is done upon the earth he doeth it himself. I am a worm and no man. However, such as I am, I offer myself to him, and he may use me, if he pleases, or, if he pleases, he may take me away, and raise up other instruments. For if we study and scheme ever so, we can make nothing else of ourselves but instru

ments.

The Doctrinal Letters are,-first, one, addressed to a Clergyman, on the Sensible Influences of the HOLY SPIRIT, in which the doctrine of the New Testament on this important subject is exhibited and defended at considerable length, and in an acute and satisfactory manner,-secondly, a Series of Letters betwixt MR. BENSON and another Clergyman, on the Nature of Faith, Regeneration, and the Witness of the SPIRIT. These occupy a large part of the collection; and are calculated to establish the christian reader in sound doctrine, and to remove, from the minds of inquirers into truths so vital, those obscurities in which the misapprehensions and cloudy representations of a large class of writers and ministers, though in the main excellent, are constantly involving them. Almost every point which, by serious objectors, has been urged against the views of MR. WESLEY and his Societies, on these subjects, may be found in the replies of MR. BENSON'S antagonist; and they are most satisfactorily, because scripturally answered. We do not commit ourselves to every expression used by our late venerable friend; but, as a whole, his Letters are written in that character of clear discrimination, and forcible and convincing statement, for which he was so eminent. this important portion of the volume, now under review, we have only room for one extract, which contains MR. B.'s views on Justification by Faith, and which he subsequently defends against the objections of his correspondent.

From

"IF I do not misunderstand you, you allow that we are justified by faith alone. But then, you consider faith not as a simple, but as a complex thing, including repentance, the new birth, a new creature, the love of God, obedience to his will, and, in short, universal holi

ness. You suppose, therefore, when it is said that we are justified by faith, it is the same thing as though it were said that we are justified by repentance, by the new birth, by a new creation, by the love of GOD, or even by holiness. Hence it is that you make all these precede justification, if not in the order of time, at least in the order of nature; nay, you make them the cause of our justification, and contend that God forgives our sins because we are converted, and made new

creatures, and that he loves us, because fication put before justification, and laid we previously love him. Thus is sanctias the foundation of our acceptance with GOD. Now, dear Sir, as this is a very different doctrine from that which we preach, so do I think that it is different from that taught in the Holy Scriptures, and confirmed by the experience of the people of GOD, and the testimony of the most pious and approved writers in all ages. But that I may not make the difference wider than it is, I shall first observe what we allow you, and then shall mention what we do not allow, with some of the reasons why we differ from you.

"1. With regard to faith, we allow that repentance towards GOD, or a godly sorrow that we have offended GOD, precedes justifying faith; that the new birth, or a new creation accompanies it; and that love and obedience, yca, and follow it. But we do not allow that any universal holiness of heart and life, of these are to be confounded with faith, or put in the place of it; because they are never confounded with it in Scripture, but are mentioned as distinct things, though, perhaps, always attending it, or by necessary consequence following upon it, and because, in the nature of things, they are entirely different from it. For, in whatever light make its object to be, it is neither rewe consider faith, and whatever we pentance, nor the new birth, nor a new creation, nor the love of God, nor inward or outward holiness. Whether it has GOD himself for its object, it is an evidence of his being and perfections, a conviction that he is, and that he is the rewarder of them that diligently seek him: or whether it respects the revealed will of GoD and the Gospel of his grace, it is a firm assent to, and full persuasion of, all the truths he has taught us in his Holy Word; with an entire acquiescence in, and cordial reception of, the glad tidings of salvation brought us by CHRIST and his Apostles: or whether faith regards the promises of the Gospel, it is a confidence in them, as infallibly true, and faithful, and an embracing of +

them as most desirable: or, whether, lastly, it fixes upon the LORD JESUS CHRIST as its object, in whom all the promises are yea and amen, (as justifying faith always does, more or less,) it is either a persuasion, not only, in general, that he is the CHRIST, the SAVIOUR of the world, but, in particular, that he is my SAVIOUR, having loved me, and given himself for me; or it is a looking for salvation to him, or a receiving of him in all his offices, or a trusting in him, as able to save to the uttermost, which are the views given of it in Scripture. But, surely, a godly sorrow that we have offended GoD, a change of heart and life, the being united to God in affection and will, the keeping his commandments, or the being restored to his likeness, are, in their own nature, very different things from this faith, however they may accompany or follow it. To confound any of these with faith, is the same error as to confound receiving the King's pardon with the liberty consequent upon it; or the taking a medicine, with the health restored by it; or the partaking of food, with the refreshment and nourishment hereby obtained.

"2. With regard to justification, and its causes :-we allow that God justifies none who are not previously brought to repentance, or convinced of sin, and made sorry for it; and we allow that, though he justifies the ungodly, he does not leave them ungodly, but works a real, as well as a relative change in them; and at the same time that he justifies, he regenerates and makes them new creatures; beginning that entire sanctification; which will, at length, pervade the whole man, like leaven, and make them holy in body, soul, and spirit. But we cannot allow that this holiness precedes justification, either in order of nature, or of time; first, because it is spoken of in Scripture, not as going before, but as following after it. For the persons whom GOD justifies, are represented as being, at the very time they are justified, ungodly, guilty, shut up under sin, led captive to the law of sin which is in their members, and, though striving against it, yet unable to prevail. (See Rom. iv. 1-3; Gal. iii. 22; Rom. vii.) And the new birth, a new creation, liberty from sin, the love of GOD, are every where represented, not as preparing us for CHRIST, and recommending us to GOD, that, in consideration of them, he may accept and forgive us; but as consequences of our faith, and fruits of that HOLY SPIRIT, wherewith, as soon as we believe, we are baptized from above. Thus, he that believeth, is born of GoD,' not

previous to, but upon his believing. He that is in CHRIST, is a new creature;' not before he is in CHRIST, but in consequence of a vital union with him. The branches bring forth fruit, not before, but after they are ingrafted into him. He that, being justified by faith, has peace with God, receives the love of God shed abroad in his heart, by the Holy Ghost given unto him, not before, but after his justification: for we love him, because he first loved us;' (Rom. v.;) and we are forgiven not only before we love much, but before we love at all. (1 John iv.; Luke vii. 41, &c.) And he that has the Spirit of the Lord, has liberty, not before he has obtained this Spirit, but in consequence of obtaining him, and that, not merely to convince him of sin, but also of righteousness. And we are the children of God, and born of his Spirit, not before, but by faith in Christ Jesus. (John i. 12, 13; Gal. iii. 26.)

"Another reason why we cannot allow these good qualities to go before justification, and prepare us for it, is because it would make our justification of debt, and not of grace; contrary to the doctrine taught in Scripture in general, and by St. Paul in particular. The Scripture every where represents every spiritual blessing, and especially justification, as being the free gift of divine mercy, conferred not upon the innocent, but upon the guilty; not upon the holy, but upon the unholy; not upon the good and worthy, but upon the unworthy and hell-deserving. Thus, we are justified freely ups by his grace, through the redemption that is in JESUS.

Because we have nothing to pay, he frankly forgives us all the debt.' When cast out into the open field and polluted in our blood, he passes by us, bids us live, and makes it a time of love. And though we neither do nor can work any thing well-pleasing in his sight, strictly speaking, (for what can be well-pleasing to GOD without love? and who can love GOD, till convinced that God loves him?) yet believing on him that justifieth the ungodly, our faith is counted for righteousness.'

"A third reason why these things cannot go before justication is, because if, as the Scripture plainly teaches in a thousand places, justification is neither more nor less than the forgiveness of sins, conferred by the mere mercy of GOD, it is in the nature of things unreasonable to suppose that there is or can be any thing but guilt and misery, together with a sense of it, and humiliation for it, in those who are the subjects of it; even as there is nothing but guilt and misery in those condemned and wretched malefactors whom the King, of

his free goodness, and, through the interest and intercession of some person more deserving than the poor criminals themselves, is pleased graciously to pardon.

"On the foundation of

such like passages of Scripture as these,

we invite all convinced sinners, all that are weary and heavy laden,' to come, as they are, to the LORD JESUS CHRIST. Be they ever so guilty, ever so unholy, ever so weak, ever so wretched, yea, though full of all evil, and destitute of all good, if they are but pricked in their hearts,' and inquiring What must we do to be saved,' we exhort them, just as they are, without either endeavouring to make themselves better, or tarrying

till GOD makes them better, to cast themselves, as it were, into the fountain opened for sin and uncleanness,' and here to wash away their sins.' We assure them, CHRIST hath paid their whole debt, and ransomed their souls, and, therefore, through him, GOD is pacified towards them' after all they have done, if they do but believe on Him, or put an entire confidence in his mercy through CHRIST. For with all the Prophets and Apostles we bear witness, that whosoever believeth in him shall have eternal life. Now no sooner does the guilty, desponding sinner, sinking under a sense of sin, and of GOD's displeasure due to him for sin, hear and believe these glad tidings of great joy, than he is filled with joy and peace through believing; and his mourning soul being comforted, he breaks forth with LORD, I will praise thee, for though thou wast angry with me, thine anger is turned away, and thou 'comfortest me.' (Isai. xii. 1.) And now beholding what manner of love the FATHER hath bestowed upon him, that he should be called a son of GOD,' he loves GOD, who first loved him; and from a principle of love he gives himself up to do and to suffer the whole will of GOD, and thus becomes at length holy, as he that hath called him is holy.'

"This, dear Sir, is the doctrine the Methodists set out with, and which they still delight to publish; and it ever has been, and is still attended with great success. And, if I am not much mistaken, this is the view of things which the Scripture gives us."

An important Letter in refutation of the notion of the Pre-existence of the Human Soul of CHRIST, and some others of a miscellaneous nature, follow the Series from which this extract is taken.-To the "Letters' is "appended a "Charge" delivered

to several Missionaries going to Africa and the East, the publication of which was earnestly requested at the time by the Wesleyan Missionary Committee, but which, we believe, lias not before appeared in print. To those who recollect the peculiar excellence of MR. BENSON's Sermons and Addresses on subjects connected with the Christian Ministry, we need say nothing in commendation of this Charge; which at once displays the evils and the horrors of Paganism, and points out the only arins with which the christian warrior can successfully which this sacred panoply must be encounter them, and the spirit in worn and wielded.

On the whole, this small Volume of Letters, &c., we consider to be among the most valuable of the minor works of MR. BENSON. Perhaps MR. MACDONALD might have advantageously incorporated many parts of it in his Memoirs, which they would have greatly enriched; and the remainder might have been formed into an Appendix to that work. Independently of the intrinsic value of the Letters, many of them are strikingly illustrative of MR. BENson's character, and show, in an edifying light, his ardent piety, the manly and vigorous cast of his mind, and the habit which he had formed of furnishing himself with a solid and scriptural reason of the hope that was in him." Those who have already procured the "Memoirs " should not fail to obtain the "Letters," as an almost indispensable Supplement. And though the plan of a wholly separate publication, adopted by the persons to whom MR. B.'s MSS. were left in trust for his family, is not, in our judgment, the will result from it, that the Letters best, this convenience, however, may be easily purchased by numerous individuals who will not possess themselves of the Memoirs. They deserve, in general, our most hearty and earnest recommendation.

We observe that the First Part of "Sermons, and Plans of Sermons, on important Texts of Holy Scripture," printed from MR. BENSON'S MSS., has lately appeared. Our judgment of this Work we must postpone, till its publication shall be further advanced.

seized, and his private journal,-the record of those feelings of his heart which were never divulged to any man, nor in tended to be, was ransacked, to find matter of public accusation; and nearly twenty of such extracts are cited in support of the charges alleged against

him:-conversations held at distant periods and places,-acts which, by the exercise of a prejudiced ingenuity only, could be made to bear on the question,passages of Scripture read by him,-and texts preached from in the course of his public ministry, were all tortured to support the imputations so derived: the evidence of Negroes, (taken through the medium of an interpreter,) which would not have been admitted in a civil court, on an action for any trifling offence, or for property, hearsay evidence admitted and required against the prisoner, but peremptorily and deliberately refused, in a critical part of his defence, when resorted to in his favour,-formed the main support of the charges; with other incongruities of procedure open to the legal eye. Add to which, the extreme length of the trial, during which the witnesses and judges were open to the influence of a community heated by the most violent prejudices, and kept in a constant state of excitement by the effusions of a press by no means disposed to impartiality and moderation."

In adverting to the copies of the charges preferred against MR. SMITH, it is, however, obvious, and we need not wait for the publication of the trial to come to this conclusion, that the Court Martial has either confessed its own injustice, or egregiously stultified itself. The two first charges accuse MR. SMITH of promoting, advising, and exciting this insurrection, and holding consultations and correspondence with the ringleaders, in order to abet and assist it. The third accuses him merely of concealing what he knew about the designs of the negroes; the fourth, of not detaining a man as a prisoner, who is said to have been an insurgent. Now either the Court passed sentence of death upon him for the greater or for the lesser offence; for that which deserved death, or for that for which it could not be inflicted ;-or else for the whole. If for the whole, on what could the recommendation for mercy rest? And who believes that they would, in that case, have hesitated to inflict it,-in which, indeed, they would have been justified? If

they found him guilty of a part of the charges, was it of the greater or the lesser part? If of the greater, the recommendation for mercy impugns their understandings; if of the lesser, where was the justice of

the sentence of death? The whole affair is either absurd to folly, or harsh to injustice, whichever way it can be taken.

As to MR. SMITH, the finding of the Court-Martial at most brings the matter within the simple charge of concealment; for that is the only possible ground on which such a sentence, with such a recommendation, could rest.

But here questions arise, both as to his knowledge of such an intended insurrection as the charges set forth, at the dates given, and as to the nature of the insurrection itself. These are points on which the Papers moved for in Parliament will throw light, as well as the other information which has been received. The tendency of all that has been made public hitherto, has been to convince us, that the causes of the dissatisfaction of the slaves were what MR. SMITH states them to be in his letter; -that it was actually produced, chiefly, by restrictions on the religious privileges of the slaves, and by the folly of withholding all information from them as to the projects of Government respecting the amelioration of their condition;-that it was not so much an insurrection, in the proper sense, as a tumultuary movement, which a little calmness and good sense would probably have quelled;-and that whatever knowledge MR. SMITH had of it, it was not regarded by him in any other light. But the very fact of concealment, even in this mitigated construction, remains still to be established against MR. SMITH; and if some statements we have heard be correct, even that will be satisfactorily contradicted.

The spirit of MR. SMITH'S letter to the Directors, which they have published, is much to his credit; but in the absence of that complete eclaircissement of the affair, for which we look with the most hopeful interest, the testimony of the excellent Clergyman of George-Town, the REV. W. AUSTIN, is of great importance.