the principle is developed, and have only room for an observation or two by way of enforcement.

Let the reader once more fix his attention on the great fact declared to us in the holy Scriptures, and confirmed by universal nature; the existence of an intelligent, all-mighty, just, and holy God, and that this God, whose perfections, character, and purposes are so clearly and impressively revealed, is that awful Being "with whom we have to do," to whom we have to render an account. We talk of laws and conditions of existence, and we do right. Everything has them, inanimate and animate, inferior and superior, atoms, masses. And the well-being of anything existent, low or high equally, depends on its continuance in the order established by the continuance or development of the laws impressed on it, or prescribed to it. As far as you can conceive of the universe as a magnificent and harmonious system, you see it is so, not by the confused assemblage of existences, but by their assemblage according to order. The poet was never more truly philosophical than when he said, "Order is Heaven's first law." Disorder leads everywhere to misery and ruin; order, to happiness and perfection. All is right when everything is in its own place, and doing its own work. And man, so far from being exempt from this universal law, is one of the most striking instances of it that can be furnished. Can we doubt what that order is? See its foundation in the unchangeable relations which he bears to his glorious Creator; his Redeemer, Sovereign, Judge; his Eternal Portion, his Dread Avenger. Think of this God. Think of yourself. Thoroughly conceive of your actual, your unalterable circumstances; especially this all-commanding one. You are mortal, it is true, but you are also immortal. You only die to exist for ever. And that awful future, that everlastingness of being, in which you will be happy or wretched beyond conception, and without possibility of change, depends, by the appointment of the Lord God Omnipotent, on your sustenance or rejection of the order founded on the relation in which you stand to Him. Man is no exception to the universal law, Blessedness from order. When, we then ask, when are you in the true order of man? Can you possibly be ignorant of the reply? Look at yourself; look at God. This is that true order of man, this must be it, from which flows his blessedness, in which he moves with ceaseless steps in a path of perpetual advancement; even when he most willingly, unreservedly, for time and eternity, places himself at the divine disposal, gives himself up to the service of his Maker, Redeemer, Lord, and Judge, to walk before Him in righteousness and holiness all the days of his life; in a word, when he submits himself unto God.

Not only enter on this path, by the gate at which our Lord Christ commands that you strive to enter, not only abide on it without swerving to the right hand or left, but let this be done, as indeed it only can be done in truth, from full, enlightened, and most hearty choice. Feel, that this, and only this, is for man, both the good and the right way; the way of holiness, and the way of peace. Make this principle the sole and governing one of your life in its breadth, depth, and length. Ever remember it. Always let this be your feeling: "I am on probation for eternity. On lower beings God impresses the law of their being, and makes it part of the life-law of their nature. He sets it before man, and commands him to make it his own. He places me, in a manner, at my own disposal. I am to govern myself. But He commands me, in infinite wisdom, holiness, and love, to govern myself as He would govern me were He to do it by his

immediate and resistless power. The difference is, He is to govern me through myself, through my own chosen and deliberate submission. In all times and in all things, I am to submit myself to Him."

We again say, Let this be the remembered, governing, universally applied principle of your whole life. Act always in consistency with this solemn, yet delightful, thought: I am not my own; I am the Lord's. With you the question should never be, How do men in general act in this or that case? Will this please me, profit me, promote me? You are not your own master: you are God's servant. You are not to do your own pleasure, but God's will. You are to rule yourself, but it is as God's vicegerent. So thoroughly imbibe this principle that it may dwell in your whole vitality, that every movement, every development, of life, may in you be in accordance with the will of God. You are thus moving always in your right orbit, in the universal order of all created being. You have your own place. Even in this world settled tranquillity, the peace of the living God, must be your portion. And thus will you be prepared for dwelling in the kingdom of God, where he reigns over sanctified intelligences in light and love for ever and ever. True submission to God is that condition, the perfected development of which is heaven. E. T.

KING OBI AND THE SLAVE-TRADE TREATY. Commissioners.-Does Obi sell slaves from his own dominions? Obi.-No; they come from countries far away.

Commissioners.-Does Obi make war to procure slaves?

Obi. When other Chiefs quarrel with me, and make war, I take all I can as slaves.

Commissioners.-What articles of trade are best suited to your people, or what would you like to be brought to your country?

Obi.-Cowries, cloth, muskets, powder, handkerchiefs, coral beads, hats: anything from the white man's country will please.

Obi.-I will agree to discontinue the slave-trade; but I expect the English to bring goods for traffic.

Commissioners.-The Queen's subjects cannot come here to trade, unless they are certain of a proper supply of your produce.

Obi.-I have plenty of palm-oil.

Commissioners.-Mr. Schön, a Missionary, will explain to you in the Ibu language what the Queen wishes; and if you do not understand, it shall be repeated.

Mr. Schön began to read the address drawn up for the purpose of showing the different tribes what the views of the Expedition were; but Obi soon appeared to be tired of a palaver which lasted so much longer than those to which he was accustomed. He manifested some impatience, and at last said, "I have made you a promise to drop this slave-trade, and do not wish to hear anything more about it."

Obi. I believe everything you have said; and I once more consent to give up the slave-trade.

Some of the presents were now brought in; which Obi looked at with evident pleasure. His anxiety to examine them completed his inattention to the remainder of the palaver.

Commissioners. These are not all the presents that will be given to you. We wish to know if you are willing to stop boats carrying slaves through the waters of your dominions?

Obi-Yes, very willing; except those I do not see.

Commissioners.-Also to prevent slaves being carried over your land? Obi.-Certainly; but the English must furnish me and my people with arms, as my doing so will involve me in war with my neighbours.

Obi then retired for a short time to consult with his head men. Commissioners (on his return).-Have you power to make an agreement with the Commissioner in the name of all your subjects?

Obi.-I am the King: what I say is law. Are there two Kings in England? There is only one here.

The Commissioners requested Mr. Schön, the respected Missionary, to state to King Obi, in a concise manner, the difference between the Christian religion and Heathenism, together with some description of the settlement of Sierra-Leone.

Mr. Schön.-There is but one God.

Obi.-I always understood there were two.

Mr. Schön recapitulated the Decalogue, and the leading truths of the Christian faith, and then asked Obi if this was not a good religion: to which he replied, with a snap of his fingers, "Yes, very good (makka.)”

The important treaty, having been at length sufficiently explained, was signed by the Commissioners on the part of Her Majesty, properly witnessed; and by Obi, witnessed by his eldest son and two brothers. Captain Trotter then requested the Rev. Theodore Müller, Chaplain to the Commissioners, to ask a blessing of Almighty God on this successful commencement of our labours. The nature of the ceremony we were about to perform having been explained to Obi, with an intimation that he might remain or retire, he signified his wish to join us, and imitated our example in kneeling to the Christian's God; to him an unknown and inappreciable Being.

In that solemn moment, when the stillness was unbroken, save by the reverential voice of the Clergyman, and all were devoutly engaged, Obi became violently agitated. On the conclusion of the ceremony, he started up, and, uttering a sudden fearful exclamation, called aloud for his Ju-ju man to bring his protecting Arrisi, or "idol;" being evidently under the impression that we had performed some incantation to his prejudice, the adverse tendencies of which it would be necessary to counteract by a sacrifice on his part. He stood trembling with fear and agitation; the perspiration streamed down his face and neck, showing how great was the agony of mind he endured. The Priest had heard the cry of his Sovereign, and, rushing into the cabin with the idol,—a piece of blackened wood enveloped in cloth, which the King placed between his feet, was about to offer the customary libation of palm-wine, &c., when Captain Trotter, also much disconcerted at the idea of a heathen ceremony being performed in our presence, and in opposition to the rites of our holy religion, interrupted him, and called for Captain Bird Allen, who had just left the cabin. It was an interval of breathless anxiety; the King became every moment more alarmed and desirous to continue his sacrifice; till it was explained to him that we had asked the great God, who was Father of us all, to bestow his blessing alike on the black people and on us. This immediately pacified him; he desisted from the operations, and his good-humour as quickly returned. The remainder of the visit was spent very much to his gratification, in pouring down his own throat the palm-wine intended for Ju-ju, as well as that of good Spanish growth which was placed before him, and afterwards in visiting every part of the vessel.-Narrative of the Expedition to the Niger in 1841-2, by Captain Allen and Dr. Thomson.

WESLEY PAPERS.

No. XXXVII. ORIGINAL LETTER FROM THE REV. CHARLES WESLEY TO HIS WIFE.

COMMUNICATED BY THOMAS MARRIOTT, ESQ.

Spitalfields Chapel, [dated only] Sunday [April 13th, 1760]. JOHN JAMES calls on me between sermon and sacrament. I cannot let him go without a line.

Sunday, one o'clock.-So far I had wrote, when my messenger vanished. I have a minute or two for informing you the Lord has been with us, in the midst, and said, "Peace be unto you." And Jesus said again, "Peace be unto you." These words were my text. He himself, I trust, confirmed and sealed them on his disciples' hearts.

Reading, preaching, and administering to near seven hundred, has nothing lessened my strength. The spirit of prayer was with us, as much as ever, and more than ever, for Lord Ferrers. Surely there is hope in his end. I could not but pray for the poor thief also, and found some hope that our Lord would save his false friend as well as his open enemy.

On Friday night a young man gave me a letter, wherein he declared the faith which lately came by hearing. Many more have been added to the church. I only want you to partake of our blessings.

Mrs. Boult is sure Charley will pay his own and his nurse's expenses. I do not desire a gift, but would much rather do without it. My best friendt has stopped the hand of many, by her industrious lies of my great riches, my many hundreds a year. Mr. James tells me they will gladly take Sally during our absence; then the difference of expense will be a trifle. But I am running before God. His will, not mine, be done. You are the chief interpreter of His will to me: therefore give yourself to prayer, that you may be directed into the whole counsel of God.

Carried John Jones and Mr. l'anson to dinner with me at Mr. Judd's. Poor Mr. l'anson was in great trouble for our people. A persecuting Justice has oppressed and spoiled them by the Conventicle Act. We have appealed. I am fully persuaded God has suffered this evil to reprove our hypocrisy and mistrust of his protection.

At three o'clock I met all the Leaders; read them my brother's and Mr. Grimshaw's letters. The latter put them in a flame. All cried out against the licensed Preachers: many demanded they should be silenced immediately; many, that they should give up their licences; some protested against ever hearing them more. Silas Told and Isaac Waldron,§ as often as they opened their mouths, were put to silence by the people's just complaints and unanswerable arguments. The lay-Preachers pleaded my brother's authority. I took occasion from thence to moderate the others, to defend the Preachers, or at least subject them, and desired the Leaders to have patience till we had had our Conference; promising them to let them know all that should pass at it. They could trust me. I

* See Jackson's Life of Charles Wesley, vol. ii., pp. 174, 171.

A term of irony by which he designated his brother's wife. See Life of Charles Wesley, vol. ii., p. 164, and the note.

See Jackson's Life of Charles Wesley, vol. ii., pp. 189–192.

He was sent out at Conference, 1760.

Died in the work, 1782.

added, that I would not betray the cause of the Church, or deceive them; that I was resolved no one of them all should be deceived or ensnared into a meeting-house. If they chose to turn Dissenters, they should do it with their eyes open. My chief concern upon earth, I said, was the prosperity of the Church of England; my next, that of the Methodists; my third, that of the Preachers: that if their interests should ever come in competition, I would give up the Preachers for the good of the Methodists, and the Methodists for the good of the whole body of the Church of England : that nothing could ever force me to leave the Methodists, but their leaving the Church. In that case they would suffer me to be cast off, an old faithful servant, worn out by serving them. You cannot conceive what a spirit rose in all that heard me. They all cried out that they would answer for ninety-nine out of a hundred in London that they would live and die in the Church. My business was to pacify and keep them within bounds. I appointed another meeting this day fortnight, and Friday seven-night as a fast for the Church.

[In the evening] preached on* "Jesus Christ, the same yesterday and to-day and for ever." He gave abundant testimony to his word. We have not had a more lively time since I came to London.

I repeated in the society part of my exhortation to the Leaders. There appeared great harmony and love. Surely this people will stand fast both before our departure and after it. I desired as many as could to meet at twelve in prayer for the criminal,† on Wednesday, Thursday, and Friday. Concluded the day in reading the Scriptures with John Downes and John Fletcher.

Monday morning (14th).-My feet are very troublesome, which has not hindered my reading from four o'clock till seven with Mr. Fletcher. Unless they mend, I will get excused from attending the trial; then you will hear from me the sooner.

The Lord bless you and yours.

Adieu !

C. WESLEY.

ON THE INSTINCT AND INTELLIGENCE OF ANIMALS.

(To the Editor of the Wesleyan-Methodist Magazine.)

In what is commonly and vaguely termed intelligence, three distinct facts ought to be considered: instinct, the intelligence of brutes, and the intelligence of man, or reason. Each of these faculties may be distinguished by peculiar and clearly marked characters.

Instinct has three characteristic properties by which it may always be distinguished: it acts without instruction and without experience; it never makes any progress; and, lastly, it is always individual.

For instance, the spider does not learn to make its web, nor the silkworm its cocoon, nor the bird its nest, neither is the beaver taught to construct its hut. Man himself does many things by pure instinct: the infant sucks as soon as it is born, takes its natural food without having been taught to do so; it feeds by instinct.

* See Jackson's Life of Charles Wesley, vol. ii., p. 174.

+ I suppose the Earl of Ferrers is referred to.-T. M.

He did, however, attend it with Mr. l'anson and Mr. Fletcher. Jackson's Life of Charles Wesley, vol. ii., p. 175. Life and Times of Lady Huntingdon, vol. i., p. 403.