safety, both by day and by night, notwithstanding the difficulties which we have to encounter on our journey towards home. Substantial and elevated pleasures are enjoyed in the old paths. While we walk in them, we have peace with God; our minds are calm, and tranquil; and pleasing prospects open to our view. The temper of a good man is a constant source of refined pleasure. He is meek and gentle, patient and resigned, grateful and thankful; and full of love both to God and men. His conduct towards men is a source of pleasure: he is just in all his dealings, faithful in all his promises, and merciful according to his power. But his conduct towards God affords him the highest pleasures. He loves God supremely, admires him, and adores him. He is guided and directed by wisdom, and "her ways are ways of pleasantness, and all her paths are peace." (Prov. iii. 17.) The reflections of a good man, in the old paths, are pleasant. He looks with pleasure on days which are past, because they have been devoted to the service of God; and he reflects on his present conduct with pleasure, because it is sincere and upright, though accompanied with imperfections. Brutish pleasures are found in the paths of disobedience; but the pleasures of holiness resemble those of angels in the celestial regions. The pleasures of sin are but for a moment; but those of holiness will be eternal. The pleasures of wealth and luxury, of honour and power, are vain and destructive; but those which arise from union with God, and a title to heaven, are solid and salutary. But if the old paths of piety and holiness were one continued course of affliction, they might be called the good way, because they terminate in a blessed immortality. Present enjoyments are desirable; but if they are denied, we still advance in the path of duty; and every step we take, whether the way be rough or smooth, brings us nearer to our heavenly inheritance. And while we walk in the good old way, we do not live in uncertainty as to the final issue of things. Who would choose to walk in a state of uncertainty? That way cannot be good. If we doubt whether we are in the right way, our hearts sink, our strength fails, and we fall in the day of trial: but knowing, that the good old paths, in which we walk, are the paths of life and salvation, we surmount difficulties, brave dangers, and conquer all. It will be utterly impossible for us to perish, if we continue to walk in these ways. While we go on well, we may be quite sure that all will end well. A holy life must end in a happy death; and he who lives and dies in the Lord, shall be with the Lord for ever. Besides, while we walk under the hallowing influence of the Holy Spirit, we have His witness, that we are sons of God; and, as sons of God, we view the end of our journey with joyful hope. IV. That our journey may have this happy termination, we must walk in the old paths, all the days of our life. VOL. V. Third Series. OCTOBER, 1826. 3 B There are many who know the way to heaven; but few who walk therein. They talk about it, and profess a desire to go to that happy place; but are undecided, and wait for a more convenient season. This is sinful trifling. We should now resolve to enter on the narrow way. To-morrow may be too late. Another hour may put an end to our state of probation. Let us instantly come to some fixed determination. "How long halt ye between two opinions? If the Lord be God, follow him: but if Baal, then follow him." (1 Kings xviii. 21.) The wavering mind must be decided before we can enter on the good old way. If we have already entered upon the old paths, let us never turn aside, either to the right hand or the left; for every deviation exposes us to danger, and furnishes matter for bitter repentance. Josiah "did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not aside to the right hand or the left." (2 Kings xxii. 2.) And why may not we follow his example? If we use the means, we shall "have grace, whereby we may serve God acceptably with reverence and godly fear." (Heb. xii. 28.) Walking is a progressive motion; and the duties of religion carry us forward. Every work of piety, every act of self-denial, and every work of benevolence, are severally steps towards heaven. In the good way, we should never stand still; never sit down; never turn aside; but still advance with heaven in our view. But let us advance steadily. Some run themselves out of breath, and then sit down; but a steady and regular pace will carry us farther, in any given time, than the irregular efforts of unsteady travellers. But we should walk in the ways of the Lord with cheerfulness. Gloominess and melancholy in the services of God are, generally, the offspring of blind superstition, and wilful disobedience; but enlightened views, and a steady obedience, inspire the soul with cheerfulness. Though we have trials and temptations in the way, yet our cause is good, our support is sufficient, and our end will be peace. Why, then, are we cast down? Let us put on a cheerful countenance, and recommend the way to others, by serving the Lord with gladness. Deep seriousness, connected with innocent cheerfulness, promotes the cause of religion; but stiff formality, connected with gloomy airs, has sometimes injured the sacred cause. We must walk in the good old paths all the days of our lives. Many have walked in them for a time, and then have turned aside into forbidden paths; "but he that shall endure to the end, the same shall be saved.” (Mark xiii. 13.) He who turns aside loses his present reward; and gives up the joys and glories of a better world. Of all men these are the most miserable. They have forsaken the Lord and his people, and are once more in the way to endless ruin. In this unhappy state, they are afflicted with painful reflections on the past, and fearful apprehensions of the future. Let us take warning, by their example; re collect that we have taken up religion for eternity; and never indulge a thought of departing from the good ways of the Lord our God. V. When we walk in the old paths, the good way, we "find rest for our souls." Bodily rest, at proper intervals, is very desirable; but it is much more desirable to find rest for our souls. The body rests in sleep, but awakes to new toils and labours. And this will continue to be the case with the labouring man until he sinks into the grave; but "there the weary be at rest." (Job iii. 17.) But the soul of a good man enjoys constant rest in God during the present life; and in a future life," there remaineth a rest to the people of God." (Heb. iv. 9.) Rest for the soul implies a calm and peaceful state of mind, in the enjoyment of God, and of pure and undefiled religion. This invaluable blessing may be enjoyed amidst severe trials and persecutions; for it does not depend on outward circumstances and events. It is the effect of pardon, communion with God, and a blessed hope of immorta lity. And while the man of God remains in this state, "the peace of God, which passeth all understanding, keeps his heart and mind through Christ Jesus." (Phil. iv. 7.) The man who has walked in the good old paths, finds rest for his soul in the hour of death. Then his journey ends; all his afflictions end; and he finally leaves this world of sin and sorrow. "Mark the perfect man, and behold the upright: for the end of that man is peace." (Ps. xxxvii. 37.) He dies in peace with God and men; his soul is in a peaceful state; and he rests from his labours. With this view of death, we offer up the prayer of Balaam, "Let me die the death of the righteous, and let my last end be like his." (Num. xxiii. 10.) But the man who has walked with God on earth, in the paths of righteousness and true holiness, shall find rest for his soul in heaven. "He shall enter into peace;" and that peace will never be interrupted. He will dwell with God and the Lamb, with angels and saints; he will be employed in praising God, for ever and ever; and his rest will be glorious, constant, and eternal. Thus the path of life ends well, and a holy man can say to his God and Father, "Thou wilt shew me the path of life in thy presence is fulness of joy, at thy right hand there are pleasures for evermore." (Ps. xvi. 11.) To conclude: Let us seriously consider these things, while we have time and opportunity; and let us return to the Lord, while he offers us grace and salvation. Let us not be slothful in this great business; but let us be "followers of them who through faith and patience inherit the promises." (Heb. vi. 12.) Let us enter on that course of holy obedience which was pursued by Patriarchs and Prophets, by Apostles and Martyrs, and by all the primitive Christians: with whom may we live and reign for ever, through Jesus Christ our Lord! Amen. THE WESLEYAN METHODIST. (No. XXV.) ON THE DUTY OF INVITING WELL-DISPOSED PEOPLE TO JOIN SOME RELIGIOUS SOCIETY. To the Editor of the Wesleyan-Methodist Magazine. PERHAPS some persons who cast an eye upon the title of this article, may be disposed to ask, But is this a duty? The solution of this question depends upon the truth of two propositions,That every man is under an indispensable obligation to be a member of Christ's church in some of its departments; and that our invitations may be in many instances necessary to the carrying of this obligation into practical effect. 66 The following observations include sufficient evidence on the first point: It is of the nature of religion to dissever its professors from the world, and unite them together. "They are not of the world," said Jesus Christ, " even as I am not of the world." "I pray that they may be one." The Christian church is generally represented in Scripture in a social character; and social care is enjoined upon its members as a religious duty. Ye are the body of Christ, and members one of another." Bear ye one another's burdens. Exhort one another daily, lest any of you be hardened through the deceitfulness of sin." Christian union seems necessary to the observance of religious ordinances, and consequently to the continuance of religion in the world, and is of great importance to individual spiritual improvement thus the "unruly" are "warned," "the feeble-minded" "comforted," "the weak" "strengthened ;" and, in fine, it furnishes a sphere of operation for talents, the possession of which involves an awful responsibility, and which in no other way would be developed at all; or, if developed, might, by their desecration, expose their possessor to the most fearful results. When these arguments are taken together, if they do not fully prove the absolute necessity of church-fellowship to salvation, they show the intimacy of their connexion to be such, that a man would be in imminent peril of losing the one, who should wilfully forego the other. On the other particular, it is only requisite, by an enumeration of instances, to prove that many welldisposed persons are so backward to unite in Christian society, that invitations may be necessary to induce them to take the step. In the case of some, indeed, an invitation of this kind may appear out of place: they are not fully awakened to a consciousness of their condition as sinners, and consequently are wholly disinclined to the sacrifices which such a measure requires; yet will it be affirmed that an effort of Christian kindness in behalf even of these, may not be productive of important advantages? "Thou shalt not suffer sin upon thy brother; thou shalt in any wise reprove thy brother." But amongst such as are partially disposed to the duty, some may be hesitating about the expense it will incur; nor should it be concealed that religion will cost us something. These may need information, and such assistance as may facilitate their own efforts to overcome the natural covetousness of their dispositions. They may need reminding, that all we have belongs to God; that he may righteously require any part of what we possess to be appropriated to himself; and has directed that provision for the maintenance of religion should be a primary concern; having taught us, even in our prayers, to look for the coming of his kingdom, before we ask our daily bread; that union with the church of Christ often proves, in a secular view, a blessing; and we may possibly be able to quote instances of persons who, under God, owe their all to it. They may need to be informed, that when the heart is interested, the support demanded by the cause of God, so far from being an irksome contribution, will prove a gratifying service; and they may be properly reminded of "the word of the Lord Jesus, 'It is more blessed to give than to receive."" Others again will be found looking at the misconduct of religious professors: a stumbling-block which should by all means be rolled aside. And there are many who deem themselves unworthy of the privilege such need and merit the most kind attention; and to these especially our invitations may be indispensable. These observations are entirely independent of the question, What department of the Christian church it may be most proper to join? and are intended chiefly to prove, that it is our duty to invite well-disposed persons to such a union. But were this question proposed to me, I should reply, generally, "You should join that denomination with which you most nearly coincide in sentiment; or, in connexion with which, you can receive and communicate the greatest benefit." As a Methodist, however, I should, in consistency, give my own denomination the preference. It is a mere latitudinarian indifference that views every Christian profession with the same feeling; and an innocent sectarianism is not only compatible with universal charity, but is also the deduction of reason and principle. From education, and on conviction, I feel a decided preference for Methodism. To some, who are not its partizans, it has appeared one of the purest and most efficient modifications of Christianity ever exhibited to the world. In the spiritual tendency of several of its institutions, its friends most justly glory; and, as a sphere of occupation for all orders of talent, many believe that it has no parallel. Entertaining these views, it therefore follows, that on the same ground that I feel it a duty to invite a person to become a member of the Christian church generally, it is just, I had almost said obligatory upon me, to press him to become a Methodist. It was upon this principle that our predecessors in Methodism uniformly acted and their practice is deserving of imitation. Inflamed with zeal and love, it was not uncommon for them in their religious assemblies to watch the effect of the service, and follow it up by an immediate invitation to join some Class. The public ministry, seconded by such aid, could not fail to prove successful. Our pleas for the neglect of such a laudable practice are, that people now are well-informed; that some having been amongst us, know their duty as well as we are capable of stating it; that thus persons may be introduced into society who may prove its disgrace. Without, however, adding to this catalogue, allow me to suggest, whether all such pleas be not the mere apologies of indifference? To the members of our own families our first efforts ought unquestionably to be devoted. We are deeply interested in their welfare; and with them our influence may be only secondary to argument. But there is another class of persons whom I would earnestly recommend to the tender sympathies of our denomination: the children of our own people. Some of these have been trained in a practical attachment to us; nothing has been allowed to fix in their minds prejudice against the economy, the Pastors, or religious acquaintance with which their parents are associated; pains have been taken to preserve them from "the pollutions that are in the world ;" and perhaps all that may be now wanting to the decision of their future profession, is, an attempt, judiciously conducted, to bring them Methodistically into the church. All are not of this temper. A few have unhappily become alienated from the body, to which their fathers owe every thing, and have awfully approximated towards scepticism. I stay not to investigate the cause of this. There must be a fault somewhere. But to Methodism we must look for measures to recover these wanderers. May I ask, whether its ministry could not, in occasional instances, be adapted to the case of such persons? At any rate, both Preachers and people ought still to regard them as the subjects of prayer, as yet, |