It was his to "work, work, work," not in the spirit Hood has made the poor sewing-girl sadly chant these words, but in a spirit of persevering, devoted, cheerful labor. Much in His spirit who said, "My meat is to do the will of him that sent me, and to finish his work." Beside travelling and preaching, he wrote a large number of books. Twenty years before his death, an edition of his works was published in thirty-two vol

umes.

His liberality was unbounded. He gave away for charitable and religious purposes, from the proceeds of his publications, more than one hundred and fifty thousand dollars. He had a favorite sermon which he preached, on "Money as a Talent," which was arranged under three heads: “Gain all you can; save all you can; give all you can.' His own course was a practical comment on this sermon; for "he literally gave away all that he had," except the sum requisite for his own living, which was of the most frugal character.

Mr. Wesley's domestic relations were not of a very pleasant nature; and yet he allowed them to trouble him as little as any man could; for he speaks in his diary, in the words we have quoted, of his having "so little sorrow or anxious care." In 1752, he married a Mrs. Vizelle, a widow lady; but the union was not a happy one. The fault, we must believe was chiefly, if not wholly, with her. Every precaution seems to have been taken, on his part, before the marriage, to avoid any difficulty. She was possessed of a large fortune. But this he had no share in; for he arranged to have it settled on her before marriage. The agreement was also made that he should travel and preach none the less for his marriage. It was not, we suppose, "nominated in the bond," that Mrs. Wesley should not be jealous and disagreeable; if it was, she failed to fulfil the contract. She not only annoyed and tormented him at home, but she left him two or three times, carrying with her his papers and letters, and interpolating them and in connection with his opponents, who were in her confidence, she caused some of them to be published. She finally

;

took herself away to return no more, but continued for some time her scandalous conduct in reference to him.

It is not our purpose in this sketch to enter into a review of the denomination of which Wesley was the founder, its characteristic doctrines, or church government. It should be understood that he never formally separated from the Church of England, nor did he design such a separation on the part of his adherents. He would rather remain in that church, reform it, and revive in it a spiritual religion, than go outside and work in a separate organization. But "can two walk together except they be agreed?" There was an inherent antagonism between the methods of Wesley and his followers, and those of the Established Church, and the inevitable tendency in many things was to weaken the bonds of union — which Wesley did not intend—until the tension became so great as to snap them in twain.

We will finish this imperfect sketch by a look at the closing period of Wesley's life. This was calm and delightful. God granted to him a remarkable degree of health and vigor. He lived within about three months of eighty-eight years, and until a short time before his death, "his eye was not dim, nor his natural force abated."

On the day he entered his eighty-sixth year, he makes this entry in his journal: "I am not conscious of any decay in writing sermons, which I do as readily and, I believe, as correctly as ever." He still travelled and preached, and continued to labor somewhat till within a few weeks of his death. He lived to see the seed that he planted spring up and develop into a tree, among whose branches the birds come to lodge, and sing with joy their songs of praise.

On the 2d of March, 1791, God called him to "go up higher." His friends were at his bedside, and as the everlasting doors swung open for him to enter, he commenced to sing a favorite hymn; but if he finished it, it was not in the hearing of mortals; for his voice died away upon their ears as he went singing through the portals into heaven.

ARTICLE XXVII.

Universalism-Its Relations to the Politics of the Age.

BY Universalism we refer to the spirit of that faith which this periodical was established to advocate. By the Politics of the Age we refer to the maxims of civil polity by which the statesmanship of our time is distinguished. As religion has been given, not only to determine the conduct and mould the character of individuals; but, through individuals, to determine the conduct and mould the character of States; the relations existing between politics and religion cannot be mistaken. However, they are not to be regarded as one and the same thing. They are as distinct as the sap and trunk of the tree. The fibres of the trunk are filled with the sap, and convey it from the roots to the branches. The sap goes into the foliage, and makes buds, blossoms, and fruit. Religion is the spirit of divine truth, given to sanctify the world; to direct to right results all life and conduct, whether of the individual or nation. Politics refers to those methods of State action by which the welfare and morality of the people are promoted. And it is through these methods that the spirit of religion should flow, to give them the proper tendency, and to lead to fruitful results.

Husband and wife are distinct in their individuality; yet by the bonds of wedlock, there is an important sense, in which, the twain become one flesh. Christ, in revealing the spirit of universal law, joined politics and religion in the holy bonds of marriage. Henceforth, the nation that divorces its politics from the spirit of the Christian religion lives in a state of open and flagrant adultery. It forsakes its natural affinity of right and justice, and joins itself to the harlotry of worldliness and corruption. We cannot mistake the truth involved in these statements, if we will properly consider how, constantly and inevitably, politics and religion act and react upon each other.

The political condition of a people always exerts an important influence upon, and has much to do in determining, their religious condition. The reverse of this proposition is equally true. The religious faith of a people, if it is worth anything, ought to give color and form to their political philosophy. And whether it be worth anything or not, such is always the result.'

This subject naturally presents itself in the following order: 1. What is Universalism? 2. What is the spirit of the civil polity of our Age? 3. In what do they harmonize? 4. What do the principles involved in them demand of us? 5. An application of the principles to our present domestic complications.

I. Universalism defined. The scope of the subject does not demand a dogmatic statement of the doctrines of this faith; but merely a clear and simple statement of its spirit and purpose. Its distinguishing doctrine is that of the final holiness and happiness of the entire family of man. But this is not Universalism; it is only the ultimate conclusion to which this faith as a system logically leads us. This conclusion rests upon a complete system of established principles, by which, to us, it seems to be clearly and incontrovertibly established.

1. As Universalists, we believe in the moral government of God, in the exact justice of the administration of that government; in the paternal nature of God's character, and, therefore, in the paternal nature of the government over which he presides. 2. We believe that under no circumstances will God fail to inflict a just penalty upon the guilty for every

1 This is clearly shown by what is said in the General Review of the last "Quarterly," in a brief note on " Italy and the New Reformation." By the facts given, we see that the recent political changes in that country are effecting much in the way of redeeming the priest-ridden Italians from their long, and, what until recently seemed, hopeless condition of degradation. The editor, before giving the facts upon which his conclusions rest, says, "The religious change going on in Italy is deserving our profound attention. It is really the beginning of a reformation in the very citadel of the Papacy. Since the establishment of the kingdom of Italy, both the king and the people seem to have awakened to new life and liberty in religious as well as political things."-Quarterly for July, 1864, p. 388.

moral violation; but since all punishment decreed and inflicted by a father who seeks the good of his children must be remedial, we hold that God's punishments are temporary, and will, therefore, come to an end. 3. We look upon the world which we inhabit, as one which a Father has provided for us; upon the family of man inhabiting it, as one over which God justly claims paternity. 4. We believe that whatever the hardships may be to which we are subjected, or the seeming evils through which we are occasionally called to pass, a Father ordains them, and will, finally overrule them for our good. In short, we believe emphatically, in the Fatherhood of God, and, therefore, in its sequence, the Brotherhood of Man. This to us is the great central and practical doctrine of Christianity. It is the moral pivot upon which the system of Christian ethics hinges. Our faith and practice in everything of belief, of life, or of duty, should be made to harmonize with this doctrine. As neighbors, friends, or citizens in all the relations we sustain — we are bound to square our conduct by the spirit of this important doctrine. It prescribes how we should live toward each individual, and, therefore, assists us in determining our obligations to our race.

a. Practically, therefore, Universalism demands of those who believe it, that they forgive as they hope to be forgiven; that they exercise the spirit of charity toward the erring; that they seek their reformation, never their destruction. They are reminded by every legitimate deduction from their faith, that this, and this only, is the spirit of Christ and his religion. He said, "Let him that is without sin first cast a stone." And when none was found to accept the challenge, he turned to the guilty party and said, "Hath no man condemned thee? Neither do I condemn thee. Go and sin no more"! Almost his last words upon the cross were, "Father, forgive them, for they know not what they do."

b. They are called upon to remember the beatitude "Blessed are the peace-makers, for they shall be called the children of God." So far as possible, they should live "peaceably with all men." They should encourage the spirit of