honourable mention is made of his exaltation, with the author's name, and his place of residence. This being done, the heart might then beat high with expectation; but still the reply would be wanting to the work he unfortunately intended to overturn. Like his beloved friend, Mr. Wainewright, he harps on "the present state of the world,"* and supposes it to be such, as to render the perceptible communication of the Divine Spirit, and an extraordinary Providence, unnecessary. To avoid the force of the observations on Providence, and instead of fairly answering them, he starts a query, and with that interrogation flits away in triumph, as though he had made his shaft dirl on the bone of his antagonist. The author of the LETTERS is asked to give a reason why miracles have ceased, and what evidence he has from Scripture that they were to cease, because he maintains an extraordinary providence. It is difficult to perceive what bearing an answer to this question can have upon the subject. The difference between miracles and an extraordinary providence was defined in the answer to Mr. Wainewright; and it was also stated, that there was no necessary connexion between them. Where, then, is the reason in calling upon a man to explain the one, because he defends the other? It is no small satisfaction, however, after all his opposition to an extraordinary providence, that he at length grants it his suffrage, on the authority of archbishop Tillotson, in the case of William III.; and styles his preservation at the battle of the Boyne, "a signal proof of God's providential care."§ Should the "True Churchman" wish it, the term extraordinary shall be exchanged for signal; for the one implies every thing the author of the LETTERS is solicitous of conveying by the other. By turning to the Letters, he will be able to discover, that the phrase "almost by miracle" is not "so eagerly taken up" as he is disposed to imagine. The whole weight of the remarks there, rests on the circumstance of it's being "a signal providence:" and if that be designated "a signal providence," it will be difficult to assign a satisfactory reason, why the preservation of any other man, who has barely escaped being shot in the field of battle, when there were a thousand chances to one against him, ought not to bear the same interpretation: and when such frequent occurrences are conceded as signal, the "True Churchman" is left to determine the degree of triumph he has gained by his opposition, or what real advantage he derives from imitating the conduct of" one that beateth the air." In proceeding, we find him sounding a retreat for Mr. Wainewright, where that gentleman is stated as not to have denied a visible display of Divine Providence, in a marked distinction * Strictures, p. 23. p. 24. p. 88, 89. § Strictures, p. 32. p. 126-7. Methodist Magazine, 1819, p. 269, 270; Letters, 4 between the upright and the iniquitous, though his own work demonstrates the opposite. His sentiments on this subject, it should seem, have been combated with effect. The "True Churchman" having been driven from his station by a well-directed blow, and finding himself incapable of maintaining the contest, next begins to charge the Methodists with a want of candour, and God with a want of love. Take them separately. "The selfish creed of the Methodists leads them to arrogate to themselves and their infatuated converts, the exclusive favour of the great Father of Mercies." So far from this being a correct statement, the Methodist Magazine abounds with biographical sketches of pious persons of different denominations, not excepting those who properly merit the title of "True Churchmen," of whose holy lives and happy deaths not a doubt is entertained, and who are exhibited as proper Christian models for the imitation of the Methodist body. The LETTER on Providence too, will furnish this gentleman with an account of both Roman Catholics and others, who have been distinguished with the peculiar "favour of the great Father of Mercies." On the subject of retaliating Providence, which the "True Churchman," by way of sneer, styles an amiable doctrine," he remarks, Mr. Everett " employs more than two pages in attempting to shew that the infinitely benevolent Creator of the universe delights in displaying that vindictive spirit in the treatment of his creatures, which he expressly prohibits them from indulging in their intercourse with each other." This is the substance of his reply; in which may, at least, be recognized an "attempt," and in which he takes it for granted, that "creatures" stand in the "Creator of same relation to "each other" as they stand to the the universe," supposing that what would be "vindictive" in man, must necessarily be so in the Supreme Being. To say nothing of the absurdity of such an opinion, it might be demanded, Is it "revenge" that prompts the legislators of our land to punish crime? Every man must know, the "True Churchman" apart, that social order, and the claims of justice, require it. Punitive justice, however, which is interpreted into "revenge," is not that stern, tremendous attribute, which the criminal and partial imagination of the sinner, who has constituted it his interest that there should be no such perfection in the Divine nature, would insinuate. It may be safely contended, that whatever has a tendency to prevent moral evil, has an equal tendency to prevent misery, and to promote the felicity of mankind; that good laws are absolutely necessary for the prevention of sin; that penal sanctions are essential to good laws; that the execution of those * Wainewright's Observations, p. 65. + Strictures, p. 31, 33, 53. + p. 37. penal sanctions upon offenders is requisite to their efficacy; and, finally, by way of result, that the punishment of one is a display of benevolence to the whole. Not a few either, it ought to be remarked, are deterred from continuing in the path of destruction, and induced to seek and secure endless felicity, by means of the threatenings of the law: nor ought it to be forgotten, that those upon whom a retaliating Providence is displayed, were once in a capacity of receiving immortal advantage from those threatenings, but totally defeated their wholesome influence by their own wilful obstinacy. Besides, criminals are incompetent judges of vindictive justice, inasmuch as they are parties concerned; and hence the impropriety of forming an estimate by their prejudices. Had not proceedings similar to those of the Divine government, in reference to punishment in general, been approved of as equit able, admired as amiable and praise-worthy, and illustrative of the essential goodness of a ruler, in all civil governments, it might have afforded a more plausible pretext for objection. To conclude, the author of the LETTERS presents his very grateful acknowledgements to the "True Churchman" for the probable tendency of his Strictures. Some may be induced to inquire after the work he has felt disposed to answer, and to give it a reading; and as constant care was taken to make the SCRIP TURES the grand standard of appeal, very little doubt remains of a beneficial result. With these feelings, he continues, as usual, honestly to subscribe himself—though not first to take, yet not last to quit the field. JAMES EVERETT. Sheffield, October, 1820. THE WORD OF GOD ILLUSTRATED. To the Editor of the Methodist Magazine. DEAR SIR, IF you judge the following accounts to be illustrative of this scripture, "The wicked are like the deaf adder that stoppeth the ear; which will not hearken to the voice of the charmers, charming never so wisely," (Psalm lviii. 4, 5;) and if you consider them as adapted to the design of your valuable Miscellany, they are at your service for insertion. I remain, Sir, yours, respectfully, Tenterden, October 10, 1820. J. R-E. OF THE CHARMING OF SERPENTS. Related by a Gentleman of veracity, learning, and abilities, who filled a considerable post in the East-India Company's service in India. "The travelling Faquirs (Fakeers) of this country are a kind of superstitious devotees, who pretend to great zeal in religion; but are, in fact, the most vicious and profligate wretches in the world. They wander about the country here as the gypsies do with you; and having some little smattering of physic, music, or other arts, they introduce themselves by these means wherever they go. One of them called a few days ago at my house, who had a beautiful large snake in a basket, which he made rise up and dance about to the sound of a pipe on which he played. It happened that my out-houses and farm-yard had, for some time, been infested with snakes, which had killed me several turkeys, geese, ducks, fowls, and even a cow and a bullock. My servants asked this man whether he could pipe these snakes out of their holes, and catch them. He answered in the affirmative, and they carried him instantly to the place where one of the snakes had been seen. He began piping, and, in a short time, the snake came dancing to him: the fellow caught him by the nape of the neck, and brought him to me. As I was incredulous, I did not go to see this first operation; but as he took this beast so expeditiously, and I still suspected some trick, I desired him to go and catch another, and went with him myself to observe his motions. He began by abusing the snake, and ordering him to come out of his hole instantly, and not to be angry, otherwise he would cut his throat, and suck his blood. I cannot affirm the snake heard and understood this elegant invocation. He then began piping with all his might, lest the snake should be deaf; he had not piped above five minutes, when an amazing large covne capelle (the most venemous kind of serpent) popped his head out of a hole in the room. When the man saw his nose, he approached nearer to him, and piped more vehemently, till the snake was more than half out, and ready to make a dart at him; he then piped only with one hand, and advanced the other under the snake, as it was raising itself to make the spring. When the snake darted at his body, he made a snatch at his tail, which he caught very dexterously, and held the creature fast, without the least apprehension of being bit, until my servants despatched it. I had often heard the story of snakes being charmed out of their holes by music, but never believed it till I had this ocular demonstration of the fact. In the space of an hour the Faquir caught five more venemous snakes close about my house." F. A. De Chateaubriand, in his "Beauties of Christianity," relates the following adventure which he and his companions had with a serpent, while travelling in Upper Canada in 1791. "One day a rattle-snake entered our encampment. Among us was a Canadian who could play on the flute, and who, to divert us, advanced against the serpent with his new species of weapon. On the approach of his enemy, the haughty reptile curls himself into a spiral line, flattens his head, inflates his cheeks, contracts his lips, displays his envenomed fangs, and his bloody throat; his double tongue glows like two flames of fire; his eyes are burning coals, his body, swollen with rage, rises and falls like the bellows of a forge; his dilated skin assumes a dull and scaly appearance; and his tail, whence proceeds the death-denouncing sound, vibrates with such rapidity as to resemble a light vapour. Canadian now begins to play upon his flute; the serpent starts with surprise, and draws back his head. In proportion as he is struck with the magic effect, his eyes lose their fierceness, the oscillations of his tail become slower, and the sound which it emits becomes weaker, and gradually dies away. Less perpendicular upon their spiral line, the rings of the charmed serpent are, by degrees, expanded, and sink one after another upon the ground in concentric circles. The shades of azure, green, white, and gold, recover their brilliancy on his quivering skin; and slightly turning his head, he remains motionless in the attitude of attention and pleasure. At this moment, the Canadian advanced a few steps, producing with his flute sweet and simple notes. The reptile, inclming his variegated neck, opens a passage with his head through the high grass, and begins to creep after the musician, stopping when he stops, and beginning to follow him. again as soon as he moves forward. "In this manner he was led out of our camp, attended by a great number of spectators, both savages and Europeans, who could scarcely believe their eyes when they witnessed this effect of harmony. The assembly unanimously decreed that the serpent which had so highly entertained them, should be permitted to escape." THE WORKS OF GOD DISPLAYED. The following article, the receipt of which was acknowledged on the cover of our Number for September last, we doubt not will be highly acceptable to our readers. To the Editor of the Methodist Magazine. Every part of the universe has its wonders, from the northern to the southern poles; from India's burning sands; New-Holland's wave-worn beach; Siberia's sterile wastes and snowy surface; to Greenland's icy clime. In every region, from the torrid to the frigid zone, there are marvellous displays of omnipotent power, profound wisdom, and matchless skill; sufficient to elevate the mind of man towards that great and glorious Being, who is sublimely represented as "excellent in counsel, and wonderful in working; the Lord is his name." The brief description I now |