these two points, you know as much as myself. I know not whether it may be possible to obtain the liturgy, and a detailed account of its history; but what may be, shall be done, and we will send you the result.' *

*

*

With the copy of this letter there was sent the following, from the above-named friend of the Clergyman to our friend, the Captain.

DEAR FRIEND,

'IN deference to you, to the Methodists, and to that good friend the Clergyman, who has the cure of a town in and who is one of the few of his profession worthy of esteem, I have copied largely from his letter, which I do not send in its original form, because it refers to other subjects which require reserve. I have concealed every thing which could indicate the place of his residence, because, as he is an enlightened man, he is watched and compromised, and only the has hitherto saved him. I require you most sacredly not to shew my writing, which is well known; and, in order to give it to any one, I beg you to copy it.

'It is very desirable to put this person into correspondence with the Methodists, but not with those of Gibraltar, because he cannot write more than twice a-year, when another Clergyman, a friend of his, comes to Enquire if there be any Methodists in and ask the address. As to what is requested, procure me, if you can, two copies, at least, of the Bible, as I cannot now afford to pay for more; and send them as when I sent the five to which he refers, and I will seize the very first opportunity. What he says is, in truth, very important.

'Tell the Methodists, that if we receive that of the ancient Spanish liturgy, it is for them that it has been solicited, in order that they may profit by it, and print it; for it is very desirable, that they should immediately print something on the subject. You must well know and be able to explain what I mean; but, if not, do understand and impress upon them, that, not only during one, but more than two thirds of the centuries that Christianity has subsisted, that is, until the time when Rome reached both predominancy, and the summit of corruption, Mass and the offices were said to Spaniards in their own tongue; tell them also, how much it cost that Rome to make Spaniards listen to Latin, which they should not understand; and the intrigues which she employed, during the feeble reign of the concurring fanaticism of a Queen governed by a Romish Confessor, &c. &c.; then too, the ancient duel, fought before the court of Talavera, to decide which liturgy ought to prevail; and, although the champion

LETTER FROM AN ENLIGHTENED SPANIARD.

383

of the national liturgy conquered, that the two books were submitted to the trial of fire, and both were burnt, contrary to what was hoped, from a certain trickery with which the Latin liturgy had been prepared; and, that, at last, Rome bore down every thing, and all that could be gained was, that the national liturgy should, by special privilege, be continued in one chapel of Toledo.

This liturgy, and what relates to it, is that which I had asked, in order to put it into the hands of the Methodists, who, I suppose would publish it in Spanish; and you well know how much that would avail, in the present state of our countrymen, in emancipating them from Rome. To let them know, that for more than two-thirds of the time since Christianity began, the Mass and offices were in their own language, would be, to the multitude, quite novel intelligence ; for they verily believe, that even Christ Himself spoke in Latin. If the Methodists wish to have this liturgy, and the notices of the mode of celebrating it in the chapel of Toledo, I will inform you how they may obtain them; but it will cost them some money, and I, at present, do not possess this. One thing I may, indeed, offer, on condition that you promise me to conceal that I am the author; it is a dissertation actually in progress on the historical fact of the change of the liturgies; for I have sounded the subject to the bottom, as its importance demands, and I am well acquainted with the history of our country. I only want the volume of Mariana, (the learned Spanish historian,) in which the business is treated, in order to refresh my recollection of particulars and dates, and not to depend entirely on my memory. I limit my request to Mariana, because any one has that, rather than any other history to the point. Let us cultivate the friendship of those good Methodists, since it is so important for the religious reformation that we need in Spain, a necessity as urgent as it is inevitable. Send me the book I want.'

'Yours ever, &c.'

I will not, dear Mr. Morley, add any thing to this; it will greatly gratify you, amidst all that may be deficient and discouraging. Brother Quierell desires to be remembered; he says, that I have not dealt fairly with our little cause here, that our congregations are improved and improving, and that matters are much more favourable than the former part of this letter would seem to imply. Well; I do not flatter. I sometimes do the reverse; and lately my mind has been bowed down and tried. By going, however, oftener to Jesus, and by closely applying to study, I hope I am rising. I beg to be remembered with affectionate respect to the Committee, and am

Your Servant,

In the bonds of the Lord Jesus,
W. BARBER.

CHAPTER XIV

Discussions among the Soldiers on Experimental Piety-Journey from Almería to Granada-Unexpected Meeting with an old Friend of his Father-Interview with a Spanish Prior-Reflections on the pernicious Influence of Popery-Description of the Country-Manners and Customs of the Inhabitants-Ludicrous Effects of Bigotry upon a Fat Spaniard-Candour in Reference to Ministerial Deficiencies-Offer of the Education of the Officers' Sons-Medical Certificate of Health-Affecting History of an unfortunate Spanish Emigrant, with a Letter to his Son-Letter of Condolence on the Death of Mrs. Dixon.

Journal Continued.

JANUARY.-On the last day of the old year, at a tea-meeting of the Soldiers, there was excellent order, and a very admirable spirit of hearing and prayer. The tea concluded and laid aside, after singing and prayer, a conversation was introduced on religious experience. Two questions, chiefly, were proposed; the former was,--What should a Christian do when he prays from a sense of duty, without feeling an answer to his petition? and the latter,-What is the best evidence of a justified state? The discussion of the first of these questions, drew forth the observations of several of the soldiers, and shewed them to be well acquainted with the exercises of Christian experience. They generally thought it the duty of a Christian to pray on, and more fervently, till the arrival of the answer; but some appeared to lean too much toward the idea, that such seasons of barrenness are special appointments of God for some end of His own, and, therefore, that our duty is to wait His pleasure for their removal. This afforded an opportunity of endeavouring to shew, that though the barrenness may be the result of the Divine will, yet it is very improbable for that will to be so directed, but for some reason founded on an impropriety in the Christian himself; and, therefore, that its removal would probably follow only on a removal of the cause, whatever it might be. The Scripture does not warrant our believing, that God would be more glorified by our barrenness than by our happy fruit

.

DISCUSSIONS AMONG THE SOLDIERS.

.385

.fulness; and, much less, that it can be His will to refuse answers to prayer, which has, for its only object, the fulfilment of His own declared purposes toward believers, unless there should be some fault in them. Consequently, the duty of a Christian, who prays without being answered, is self-examination, and importunate faith in express and appropriate promises.

The second question brought out different sentiments, but the only one which seemed to hold the minds of the brethren in suspense, was the evidence arising from the love of the people of God,- We know that we have passed from death unto life, because we love the brethren.' Some seemed persuaded, that this is enough to prove the justified state of any one. To this it was remarked, that, if we were not on our guard, we should be betrayed into a very erroneous conclusion; not that what the Apostle asserts can be at all doubtful, but that we may attach to his words a meaning which he never intended them to bear. This will arise from two circumstances; first, the violent separation of the text from its connection; and, secondly, the fixing on the word love a signification which it was not designed to convey. In the connection of the passage, the Apostle has described the Christian character in terms which leave it impossible to doubt, that liberty from guilt and sin, and holy communion with the Father and Son, are inseparable from its possession. Therefore, nothing which may be called the love of the brethren, apart from these other characteristics, can prove a justified state, because the absence of the other qualifications would prove the contrary; and it would, moreover, prove, that the love of the brethren, which such a person may have, is not that which the Apostle meant. Hence we should greatly mistake by making the word love in the text expressive of affection in general, because the Apostle evidently intends some particular kind of affection, which is possible only when the saving qualities of a justified state concur. Now we know, that many persons, either by education, or by a peculiar tenderness of conscience, or by conviction produced in various ways, have an esteem for the people of God, and some delight in their society; but it would be most unsafe, nay, most delusive, for them to suppose that, on this account, they are truly justified; for they may never have felt any power over inward sin, nor love of the Saviour, nor deliverance from guilt, nor witness of the Spirit, nor faith in Christ, nor struggling to enter the kingdom of God, nor any particular conviction of sin; in short, they may have appeared to themselves, as well as to others, too amiable to need much change; and thus the truth may come out, that they never experienced a change of heart, and that they are in their natural state, notwithstanding that love of the brethren which they have felt. Much less, therefore, ought any one, who has formerly lived in wilful sin, to be beguiled into the imagination, that he is justified

before God, merely because, having become the subject of religious convictions, he has felt, along with other pleasing sensations of which the Lord does not leave the repentant sinner entirely destitute, a very cheering affection and admiration of the people of God. He may be seeking the kingdom of God and his righteousness,' and he may be at the very door of mercy, but that love of the brethren, which he has, is no evidence that he has already found redemption in the blood of Jesus.' He must seek still further proof, and for that he must have further experience. What then is the best evidence of a justified state? I answer,-The testimony of our own spirits, that we do actually now come to God, through the atonement of the only begotten Son, confiding in it, and appropriating it to ourselves for pardon and regeneration; together with, the answering testimony of the Holy Ghost, that we are adopted into the family of God, and that we can in the Spirit of adoption call Him Father. This testimony of the Holy Spirit cannot deceive any one who possesses it; and, therefore, every such person must feel his evidence of justification to be clear. But the same cannot be said of any other evidence; for, as it is not in the nature of any other evidence to be quite clear and assuring, so every other may be imitated, and the timid, though genuine Christian, will be the most likely to be dissatisfied. It is true, a person may profess to enjoy the witness of the Holy Spirit, who has it not, and therefore he can give no assurance that what he says is true. I reply,We are talking of the best evidence for our own satisfaction, and not as a proof to others; now a man's own satisfaction must arise from the testimony of God's Spirit, for he cannot, or at least he ought not, to be satisfied with any thing else ; and that, if he possess it, will satisfy him, because it always comes so attended as to leave no room for uncertainty. If it should be said,— What then will reach the case of one, who thinks that he has the witness of the Holy Spirit, without really possessing it? I answer,-He is either sincere, or not so: if he be insincere, he must take the of his hypocrisy; but if he be sincere, his believing erroneously, that he has the witness of the Spirit of God, is almost impossible; many possess it, who will not call it by that name; but that any sincere soul should not possess it, while he believes that he does, can hardly be; for his sincerity must prevent his saying what he knows is not true, as well as his believing any thing to be true without reason and evidence; and if he be truly anxious for the Spirit of adoption, by faith in the atonement, there is no reason against his receiving it; but if he be not, he will not believe that he has it. But let the case be granted as just possible: then I contend, that it cannot, in the nature of things, endure long; for the Good Spirit will not leave such a sincere soul without bringing him to God, through Jesus Christ, and thus to justification; and then the witness will be given in truth: on the other

wages