been formed, which promise much usefulness. This mode of circulating religious knowledge certainly possesses facilities peculiar to itself, and will, if suitably attended to, be one of the most powerful means of the universal spread of divine truth among mankind. Our readers are referred to the last page of the Magazine cover for a list of our Tracts, with their prices. OBITUARY. DEATH OF MR. JOHN MILTON DAVIS. JOHN MILTON DAVIS was born in Wythe county, Va., July 13, 1807. In the 19th year of his age he was brought to a saving knowledge of the truth, under the ministry of the Rev. Wm. Patten, and joined the Methodist Episcopal Church. At that time there was no little opposition to the work of God. So evident, however, was the change effected in brother Davis, and so unexceptionable his conduct, that all were constrained to acknowledge the hand of God. continued through the remainder of the hymn, to the astonishment of all present. His pilgrimage was short. A little more than twelve months from his conversion closed his mortal career. In the first part of his sickness, which came on suddenly and severely, he was delirious; but generally when spoken to on religious subjects, he seemed collected, and gave satisfactory answers respecting his own enjoyment. On Thursday, May 17, while some of his Christian friends were singing the hymn, "He dies, the friend of sinners dies," &c, at the close of the second verse, he requested them to stop and listen. He then raised his hands, and sung with apparent ecstacy, "Here's love and grief beyond degree," and Though his sufferings were great, he bore them with patience and submission, often rejoicing in God his Saviour. Sometimes, indeed, his mind was borne down with temptation; but at no time was he left without hope.Most affectionately did he exhort his father to embrace the religion of Jesus, that he might be prepared to meet him in heaven. We have reason to believe that his labour was not in vain in the Lord. To some of his deistical friends he addressed himself with much earnestness, and it is hoped with effect. None indeed, who visited him, escaped his attention. One who was present at the closing scene, observed that he had frequently read accounts of dying saints, and though he believed in their general correctness, he never before was so fully sensible of the power of divine grace to conquer the fear of death. After a severe struggle he at length cried out, "Now let me die," and closed his eyes, and we have no doubt went to the bosom of Abraham. DEATH OF MR. ISAAC BURNESTON. "Baltimore, 1821. "SINCE you last heard from us, my truth. We no longer see him in his dear parents, we have been called to accustomed seat, directing with sweet pass through a scene of the deepest authority, his parental care, chiding affliction. I suppose report has given the wayward, instructing the ignoyou some intimation of it before this. rant, soothing with tenderest sympathy "Our dear and much loved father the beloved partner of his life, or and friend is no more. He who but bending, with enlarged philanthropy, three weeks ago was the only earthly his unwearied exertions to the promoprop and solace of a large, helpless, tion of the public good. On Sunday and affectionate family, is now torn morning the 14th of October, at eight from our embrace, and oh! (sad o'clock, he left this world, which has thought,) we shall see his face no more. been to him of late a world of peculiar Our unwilling hearts say, 'Surely it affliction. Throughout his illness, cannot be.' In an hour of sweet delu- which was of twelve days continuance, sion treacherous fancy would persuade he maintained, in all its heavenly us still to doubt the tyrant's awful lustre, the glorious character of the power. But alas! at every turn we Christian. Such patience, such submeet the agonizing testimonials of its mission, such unclouded confidence in God, such tenderness of affection manifested to all that were privileged to approach his bed; such angelic sweetness beamed from every smile, even when distorted by sickness or pain, as marked him with peculiar emphasis the property of the skies; and might have taught us, ere death sealed the truth, that too good for earth, he was soon to join the distinguished company of those who had washed their robes and made them white in the blood of the Lamb. On Saturday morning, the day before he died, the Lord honoured his servant by what I considered a special interposition, and dissipated the stupor that for two days had oppressed him, and threatened to obscure in his last hours the triumph of his grace; and he was permitted to enjoy, what he had most earnestly desired, a parting interview with his friends and dear disconsolate family, who now thronged around him to receive his blessing, and each in his turn to share the last, last expression of his love. Never, never did I witness a scene so big with grief; as if the grief of years were poured on one short hour. Could angels weep, they had let fall a tear over the heart rendings of human sorrow. But oh! could you have seen the saint amidst the confusion and burst of grief that agitated his chamber, Through nature's wreck, through vanquished agonies, [gloom, Like the stars struggling through this midnight What gleams of joy! what more than human peace! Calm and unmoved, his mighty spirit Rev. James Walls of Winchester, POETRY. From the Wesleyan Methodist Magazine. INSCRIPTION UNDER THE PICTURE OF AN AGED Art thou a Woman?-so am I, and all Art thou a man?-Oh! I have known, have loved, NEGRO WOMAN: But heaven's repose?-these are beyond thy Gather thy little children round thy knees, NO. 2.] FOR FEBRUARY, 1828. [VOL. 11. DIVINITY. THE MORE SURE WORD OF PROPHECY : The substance of a Sermon, delivered at the dedication of the new Methodist Church, in BY THE REV. SAMUEL LUCKEY. "We have also a more sure word of prophecy; whereunto ye do well that ye fake heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts."-2 PETER i, 19. ALLUSION is made in these words to the event of our Lord's transfiguration upon the mountain. It is evident that the apostle Peter, who witnessed that transaction, deemed it a real manifestation of the glory of the Saviour. In this passage he speaks of it as such. But whatever tendency it ultimately had towards enlarging his views of the economy of God, and confirming him in the general system of truth which was then opening, by various means, upon the world; it appears that he at first inclined too much to the dictates of prejudice, and hastily drew from it an improper conclusion. He had cherished a high veneration for the law and the prophets, and supposed that when the kingdom of the Messiah should be fully established, these would be perfectly restored, with all their peculiarities. When, therefore, he saw Christ in his glory, and Moses and Elias, the proper representatives of the law and the prophets, talking with him, it was natural for him to imagine, that they had come to unite with him in the administration of the kingdom he was about to establish. Aided by the bias of his failings, he was prepared to see an argument in favour of the conclusion he formed, in every thing that transpired; and rashly solicited the honour of erecting tabernacles for these distinguished worthies, whom he so ardently wished to detain, in union with his Master. But now a bright cloud overshadowed them, and a voice out of the cloud proclaimed, "This is my beloved Son in whom I am well pleased, hear ye HIM;" and Moses and Elias retired. The close of the scene was calculated to produce a conviction, that such a conclusion was rather the result of a biassed mind, and an obtrusive imagination, than a fair deduction from anything which appeared in the transaction. We are not to conclude, however, that the apostle never discovered any thing in this splendid manifestation of the divine glory, other than merely to surprise and amuse him and his two companions. His explicit language is, "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye VOL. XI. February, 1828. 5 witnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice we heard, when we were with him in the holy mount." These words immediately precede our text, and show that when the event was viewed as an evidence of "the power and coming of Christ," for which it was no doubt intended, it acquired an importance worthy of the distinguished means by which it was brought about. In this view of it, the "power" and "glory" were limited to Christ, contrary to the existing prejudices which would have united Moses and Elias with him. This view of it was occasioned, however, not by the feelings which the circumstance immediately produced, but by a rational comparison of it with the general system of revelation. It appears, then, that the apostle deemed this a direct manifestation from the Lord, embracing an important design; and that in all cases of direct influence, we are not to judge of the design by our feelings, which are subject to the control of a thousand varying circumstances, but by a careful reference to a better established rule. Hence he adds, "We have also a more sure word of prophecy." We shall proceed to inquire, I. What is this more sure word of prophecy? II. What is our duty with respect to it? III. What will be the result of observing this duty? I. The "more sure word of prophecy" is the revealed will of God to man, containing a perfect rule of faith and practice. It is essential to such a rule, that it be of a character capable of testing all other communications and impressions. As such, it must be correct and intelligible in its principles, clear and explicit in its precepts and sanctions, general in its adaptation as a system of government, and permanent in all its parts. It must also be well confirmed, as a revelation from God, by such evidences as will produce a rational conviction of its divinity. These things, at least, we have a right to look for, in any thing which is presented to us as the "more sure word of prophecy." You perceive, brethren, that the language of our text is comparative ;-one thing is contrasted with another, which is, moreover, in some respects like it. A more sure word implies a reference to one, which, in its comparative peculiarities, is less sure. The contrast appears to be in reference to its competency as an authorized rule, to govern us in our faith and practice; because, if it had been intended that one of these should be wholly rejected, they would have been placed in direct opposition to each other, and not in comparative contrast, as they appear in the text. With an eye, then, to what we here suppose as distinguishing the " more sure word of prophecy," we proceed directly to our first inquiry, What is this "more sure word?" We have said, indeed, that it is the revealed will of God to man. But the nature of the inquiry is, through what is this revelation made? to what are we to appeal, as a perfect rule of faith and practice? Some say that it is "the light within," which is the same with them as the "internal operations of the Spirit," or "Christ in us." Whatever forms of expression they use in speaking of this "internal light," they uniformly give it the preference above the Scriptures, as a rule to govern us. "The Spirit is the rule;" "Christ is the light;" "the light is the rule ;" and "Christ in us is the only word of God, and is our rule," are some of the terms in which the sentiment is advanced. This they formally contrast with the Scriptures. They "are, indeed, useful, but only a dead letter; this is the living rule." "That which is spoken from the Spirit of truth in any, is," with them, "of as great authority as the Scriptures; yea, and greater." They claim to "have the Spirit for their original and principal rule;" and that "the revelations of the inward light are the only certain basis of all Christian faith." The amount of the whole is, that "revelations and the light within form the grand standard of faith and morals, and the Scriptures occupy the humble station of a secondary rule." Hence it is, that the text we have chosen is in current use by them, and always employed to signify that the light within" is "the more sure word of prophecy." On the other hand, we say, that the "written word of God" is the "more sure word of prophecy.' This we assume as our general proposition in this part of our subject, and shall endeavour to support it. To this it is objected, that JESUS CHRIST is called the WORD, and therefore it cannot be used to signify the Scriptures. In reply, we have only to say, that it proves too much, and thus. destroys itself. If it were admitted that the term could be applied to only one object, there would be some force in the objection; but even then it would operate against the validity of the authority upon which the argument itself depends, and so destroy it. We admit that the term is applied to Christ, in a few instances; but we claim, at the same time, that it is oftener used in a way in which it cannot be applied to him. Take, brethren, only these few instances; "Do as seemeth thee good, only the Lord establish his word," 1 Sam. i, 23. "All Israel mourned, according to the word of the Lord, which he had spoken by the hand of his servant," 1 Kings xiv, 18. "Then said Hezekiah unto Isaiah, good is the word of the Lord which thou hast spoken," 2 Kings xx, 19. And the Lord himself has said, "So shall my word be that goeth forth out of my mouth; it shall not return unto me void," Isa. lv, 11. Such forms of expression abound in the Scriptures. Hence the language of the prophets was, "Hear the word of the Lord," Isa. i, 10; and the apostles said, "Be ye |