to her as ever; and, I may add, she is still a consistent member of the society.""

He was unwearied, in his personal efforts, for the conversion of sinners; and the work before us relates a multitude of instances in which he was remarkably successful. We had thought of quoting a few illus. trative passages, but they are so numerous the selection is difficult; and we hope all our readers, if not already in possession of the volume, will lose no time in obtaining it. We suppose the like success would crown similar efforts by any Christian; and if all the professing followers of Jesus, in their several spheres, were equally persevering, the world would soon, we blush to think how soon, be converted to God.

His children were, in early life, in answer to his prayer to a covenant-keeping God, made partakers of the grace of life. The following passage from his journal we quote, as at once evidence of the willingness with which he was enabled to make sacrifices for the cause of Christ, and as a specimen of his style; simple, like that of "the disciple whom Jesus loved." Those parents who have been, or may be called upon, to offer an affectionate and dutiful son as a living sacrifice to God, will be enabled to appreciate the father's feelings when the cup was first presented to his lips; and to sympathize in his joy, when, through grace, he was enabled to say, in the language of his Master, "The cup which my Father hath given me, shall I not drink it?"

I

"While possessing the delightful enjoyments which are noticed above, and speaking of the excellency of faith, I had little thought of the trial that was at hand, and the call I should speedily have to exercise strong faith. I received a letter from my dear son Benjamin, dated Camelford, February 13th, stating that he had just received a letter from the Missionary Committee in London, in which they expressed a wish for him to enter on the work of a Foreign Mission; he also expressed the sense of duty which he felt in his own mind in reference to the great undertaking, and desired to know what I thought of it, and stating that he could not feel himself at liberty to become a missionary without my consent. At reading this, I was greatly affected; indeed, I was for some time overwhelmed, and incapable of giving him any answer. knew his mind had been exercised on the subject long before; but when he mentioned it to me, I could not bear to entertain the thought, and therefore begged him not to think of any thing of the kind till I should be removed hence. My love for him was great; perhaps Jonathan's love for David was not greater. I was not only his father after the flesh, but likewise in the gospel also. Of this he often made public acknowledgment. But now I saw he was apparently called of God to leave me, and I knew not how I could give him up to such an undertaking. The object was a burden to my mind indescribable. But on one occasion soon after, while I was in secret, pondering over the painful subject, thinking of the separation, and of the various privations and dangers attending such a work, just at the moment when nature shrunk back, and I felt as if I could not consent to make the sacrifice, I seemed suddenly surrounded by the Divine presence, and a voice said to me, 'I gave my Son to die for thee; and canst thou not give thy son to go an errand for me? I will bring him to thee again.' I cried Qut, Take him, Lord, take him!' The Lord conquered me by his dying love; and never did I offer any thing to God more willingly. VOL. VIII.-July, 1837.

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Indeed, it appeared to me at that time, that if I had a thousand sons, I would cheerfully have given them all up to God for such a work. Nor have I since changed my views, or had one uneasy thought about him. At the time when I felt the wonderful deliverance, and the Father of mercies himself condescended to reason with me, it seemed, for the moment, I could not tell whether I was in the body or out of the body. Time appeared only a moment compared with that eternity which was opened to my mind; and it was in the full assurance of faith I offered him up, believing that, if I should see him no more in time, we should quickly meet in heaven; seeing the Lord told me he would bring him to me again. When the time came for his departure to New South Wales, and I accompanied him and his dear wife to the coach, and took my final leave of him, I was so supported above myself that I was perfectly calm and recollected. It seemed to me, if I ever found the all-sufficiency of grace, it was on that trying occasion. How does a life of faith triumph over every thing that would distress the soul! I know that we shall meet again, and that the separation will be but for a short season. And even during that little season,—

'Mountains rise and oceans roll

To sever us in vain.'

God has united us; in him we subsist as one soul, and 'no power can make us twain.'

'Present we still in spirit are,

And intimately nigh;

While on the wings of faith and prayer,

We each to other fly.'

Here I rest the matter with tranquillity and joy, while I continue an inhabitant of this vale of tears."

There is one peculiarity in the religious character of Carvosso, frequently alluded to in his journal and the prefatory remarks of the editor, with which we are much pleased. We allude to his love for the poetry of Wesley. "The spirit and language of our best hymns," says the son, "were peculiarly his own; and in his hand they pierced like a two-edged sword. In streaming tears, and with an emphasis not to be described, he would sometimes exclaim, 'Glory be to God that ever these hymns were written !'"

We do not conceive this fact as indicative of his possessing a poetic genius. Lovers of poetry are not necessarily poets. We look upon it as evidence of something far more estimable and important. It is, to our minds, convincing proof, had we no other, that his religious feelings were not of that ebbing and flowing character which to-day exults upon the mountain-top, and to-morrow is nearly lost in the shades of the valley. It satisfies us that his piety was deep; that he had drawn rom the fountain-head; from the same source whence the foremost of Christian lyrists had inhaled his inspiration and imbibed his melody. Though the converse of the proposition may not be so readily suscepible of demonstration, we consider it axiomatic, that he who loves the oetry of Wesley is a lover of the Bible. Highly as these hymns are steemed by many in our Israel, we trust the day is drawing near when hey shall attain a still higher rank; when they shall be "familiar as

household words;" when the pitiful doggerel and senseless balderdash of numberless song books, miscalled "spiritual," shall, in the social circle, be superseded and forgotten.

To the poetry of Charles Wesley, the subject of the memoir before us was scarcely less indebted for his clear views of the atoning sacrifice and the omnipotent power of saving faith, than to the cogent reasoning and forcible appeals of the founder of Methodism.

It needs not that we add, that after such a life, death found him prepared; armed, ready for the final conflict. His sufferings in his last illness were severe; through grace he triumphed over them. His life, like the path of the just, was as a shining light, that, when summoned to pass the dark valley, dispelled its gloom and irradiated it with glory. "Servant of God, well done."

ART. V. FEMALE BIOGRAPHY.

MRS. FLETCHER.-LADY MAXWELL.-MRS. MORTIMER.-MRS. MARY COOPER.MISS ELIZA HIGGINS.-MISS HANNAH SYNG BUNTING.

AMONG those who have fully exemplified the pure and practical principles of that work of God, which, under the name of Methodism, has, within the last century, taken root in almost every part of the earth, the names of those women which have been prefixed to this article, like those of the "holy women of old," will always be remembered. Their holy and useful lives will continue to incite others to "follow them, even as they followed Christ.” The excellent women of whom we speak belong both to the earlier and later stages of Wesleyan Methodism; but they are all cast in the same spiritual mould, and bear one impress. They all "walked by the same rule:" they all had, in an eminent degree, their conversation "in heaven :" they all truly placed their "affections on things above, not on things on the earth :" they all exhibited their "faith by their works.".

The practical effects of the faith of these "holy women," while they clearly show to the unbeliever that this divine principle of action is not an abstract speculation,—a fanciful theory, at the same time incontestably prove to all those who "love our Lord Jesus Christ in sincerity," that the system of means by which their Christian graces were developed and matured, is a system which God most evidently approves. He who can read their lives and not say, at least, as much as the blinded and idolatrous Egyptians, that "this is the finger of God," we either pity his prejudices, or deplore the darkness which overspreads his mind. In whatever sphere these "holy women" moved, whether the more retired scenes of domestic life, or the larger field of active, public benevolence, we behold, in their daily lives and public labors, all the "fruits of the Spirit. Some of them were never called to step out of the humble, retired, ordinary routine of domestic life; but at home, in the family circle, we discover gentleness, patience, love, shining with mild lustre in their tempers and daily deportment. Their seasons of secret devotion and communion with God did not interfere with the discharge of their various household duties. Others were evidently called

by the Spirit and providence of God to move in a more public sphere. Their labors were of an extraordinary character, but they were not unscriptural. Prophecy had predicted, that in the last days God would "pour out on his handmaidens of his Spirit, and they should prophesy,” or, perhaps, more strictly speaking, "teach ;"* and an inspired apostle had definitely fixed the application of this prediction to that revelation of "grace and truth which came by Jesus Christ." But, indeed, in the Jewish Church, God had inspired a Deborah and a Judith to deliver Israel; thus, by an extraordinary impulse, leading them to act an extraordinary part, and prophesy, as we have seen foretold, that, under the new covenant, instances of women personally laboring to disseminate the gospel would be greatly increased. Though we cannot deter. mine the precise manner in which the daughters of Philip the Evangelist were employed, yet there can be no reasonable doubt that they were called to public and active exertions in the church. This was the case with some of the women whom we shall notice. They were raised up at a remarkable time; they were called to a remarkable work. The deep, unaffected holiness for which they were distinguished; the blamelessness of their lives; the sound judgment they evinced; the happy effects of their prayers, their conversation, their public exhorta. tions; their care of the sick; their sympathy for the distressed; their ministering visits to the poor, and those that had none to help them; all combine to exhibit such a happy union of grace and providence, of wise measures and practical benefits, of sympathy and active exertion in performing, and extensive blessings following their labors of love, that it appears to us almost impossible that any intelligent and candid person could read their lives without concluding that God is not confined to age, or sex, or gifts, in carrying on the work of Scriptural holiness throughout the earth.

The lives of these "holy women" are eminently calculated to promote vital and practical piety throughout every branch of the Church of Christ. Especially do they clearly illustrate the nature of faith; and exhibit a depth, a sweetness, a joy, in communion with God, which are well adapted to incite all true believers to ask for the same unspeakable blessings, that their "joy, also, may be full." Of how many believers may it be said, "Hitherto have ye asked nothing in my name.' Too many, through a mistaken humility, are contented to be servants in their Father's house when it is their privilege to be sons and daugh ters. They habituate themselves to live in fear-to be troubled with doubts respecting their spiritual condition, when, at the same time, they might enjoy that perfect love which casteth out fear. They dwell in the valley of Baca, when their Saviour invites them to go with him to the mount of transfiguration. They tremble at the base of Sinai, when they might rejoice under the full light of God's reconciled countenance. These lives are eminently adapted to remove this unbelief and dispel these clouds; to bring forth the fearful and the doubting into the glorious liberty of the children of God, and to enable them, with holy confidence, to

Dr. A. Clarke :-"Teach or proclaim the great truths of the gospel."

Here they will find "joy unspeakable and full of glory," deep and genuine humility, "prayer without ceasing, rejoicing evermore, and thanksgiving in every thing," all united with the diligent discharge of the duties of life, and in lively exercise amidst all its trials, temptations, conflicts, and changing scenes. They glorified God in bearing "much fruit." "The fruits of the Spirit," in them, did indeed consist of "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

But while these lives "make manifest the savor"-the pure and happy effects" of the knowledge of Christ," wherever they may be. circulated, they cannot fail to exert a beneficial influence, by their tendency to increase the faith of believers, and induce a desire for the blessing of a clean heart, with all the accompanying evidences, in that connection to which these excellent women were especially attached. Though dead, they speak to those who, a century ago, were no people, but are now the people of God. They say, "Follow us, as we followed Christ; live a life of faith; be not conformed to this world-to its customs, fashions, maxims; mortify your members which are upon the earth; glorify God in your bodies and spirits, which are his; put on the ornament of a meek and a quiet spirit; watch and pray, lest you enter into temptation; do all the good in your power to the bodies and souls of men while you remain on earth, and hasten to join the redeemed in heaven. Tarry not in all the plain," they say; "look not behind you; press'-like men running a race, with unabated speed to the last limit of the goal-' toward the mark, for the prize of the high calling of God in Christ Jesus.'"

With these prefatory remarks, naturally suggested by the various biographies which form the groundwork of this article, we will now proceed to make some general observations on each of the several works, in the order in which they are placed; merely premising that it is our intention rather to analyze character, than to discuss the literary claims of the different publications.

The first individual in the order of time in this bright galaxy of holy women, to whom we shall refer, is Mrs. Fletcher. Mrs. Fletcher was the daughter of wealthy and fashionable parents. She was born at Laytonstone, in Essex, in the year 1739, shortly after the Wesleys commenced their itinerant labors. In very early life she was the subject of religious impressions; and as she grew up, they were deepened by an acquaintance with Mrs. Lefevre, a Methodist, moving in a respectable circle of life, possessing an enlightened understanding, with sound and fervent piety. At the age of sixteen, so clear were the convictions she entertained of duty, so tender her conscience, so solicitous did she feel to please God, that she found it necessary to pursue a course of conduct diametrically different from that of the gay, thoughtless, and fashionable circle in which her parents moved. This led to painful collisions with her parents, whom she loved with the most tender affection; and whom she "obeyed in the Lord in all things. She first renounced theatrical amusements. The good sense she displayed in this affair, at an age when the judgment is generally so immature, and we act rather from feeling than enlightened conviction, shows the soundness of her understanding, as well as the scrupulous regard she cherished for the will of God. Miss Bosanquet next relinquished all "public