manifestly felt disappointed at the result of our conversation, and being much concerned on his account, I spent the greater part of that night in prayer to God, for the emancipation of mankind, from prejudice and spiritual thraldom. Towards the close of that exercise, I became like Paul * so enraptured with joy and divine confidence, that I knew not whether I remained in the body, or had exchanged worlds. This impression remained so strong the next morning, that I could scarcely believe myself an inhabitant of this barren world, till convinced by the surrounding scenery.

Shortly afterwards, being ardently engaged on behalf of my congregation, that God would revive his work among them, on retiring to rest, I enjoyed a return of the same happy and celestial influence. Whether in dream or vision, I was unable to deter mine, but I thought a Seraph entered my room filling it with a luminous effulgence, exceeding ten fold the brightness of the Sun: and whilst I distinctly perceived every part of the room, the position of every article of furniture, my own, and that of the apparition, I heard a voice, saying: read 1 Kings 3. 10,11, and the room became gradually dark, as the light withdrew at one of the windows. I then found, I stood before the window, looking after the light, and had some difficulty in groping my way to my bed: the night being dark, and the time about two o'clock in the morning. I would not allow myself to sleep again that night, being afraid of forgetting the direction. Having examined the passage as soon as the light of day appeared, I found to my great satisfaction, what I always believed to be a gracious intimation, in answer to prayer. That day being Sabbath; an extraordinary influence seemed to rest on the people. I trust it was the beginning of months to some, and a time of serious impression to many. May the God of mercy save mankind, from hardness of heart and disbelief of his holy word!

These things are not related, from a desire of obtaining credit for what may appear to many incredible, but the historian ought to relate facts without regard to consequences, and as a majority of those who are acquainted with the writer, may probably deem him at present rather sceptical than enthusiastic, the above narrative should be esteemed a mark of candor, and not an attempt to proselyte to an opinion.

Resolving to visit other parts of the Redeemer's inheritance, notwithstanding a general remonstrance from all my friends in that district, I left the north of Ireland; and journeyed towards. the South, preaching repentance and remission of sins in the name of Jesus. On my departure, I was presented by the Episcopal Clergyman, with the following certificate, in the most voluntary

manner:

"The bearer, Mr. Thompson, has resided for some time in this neighbourhood, and from what I have both seen and heard, I be*2 Cor. 12. 2

lieve him to be a most zealous Christian, and a truly pious character. He taught the most respectable children of this place, and was an indefatigable laborer, in disseminating the word of God amongst his neighbours and friends. This is truly certified by me. N. ROGERS, Curate of Taboine."

July, 1813.

As the Methodist Conference sat in Dublin, in July, I attended, and was introduced to the amiable Dr. Coke, one of the Methodist Episcopal fathers, and director of the Methodist Foreign Missions, to whom I was recommended by Matthew Langtree, Chairman of the Derry district. The Dr. was then preparing for the voyage to Ceylon, and promised to send for me the next year; but the wellmeaning and very zealous Dr. died on the voyage: though for some time before, he was accustomed to say he only lived for the East. However, the object was not lost: the men who went with him, prosecuted his design with becoming steadfastness, but not with the vigor nor success that would have attended the personal efforts of Dr. Coke.

It may not be thought unseasonable to say somewhat of this leader of Methodism. And were his followers as truly imitators of his moral character, as of his zeal, much of the disgrace that attaches to the profession of religion, and especially to that of Methodism, would pass away. He appeared to be a man of very polite manners, a part of education almost generally despised among Methodists. He had an accurate and clear articulation, and made a good and agreeable address. He was one of the few literary characters that have appeared as advocates of the Sect; for Metho dism, in all its stages, has never been able to boast of ten preachers, that truly merited the name of Classical scholars. Benson and Coke were both men of Classical abilities, but religious enthusiasm, I should rather say, superstitious zeal, darkened the counsel and beclouded the understanding of both. They have left us commentaries; but without entering into a comparison of their particular merits, though both have no doubt contributed to the advantage of devotion, they are both (to use the language of one of the sect) "full of religious nonsense." They have, therefore, been both superseded, in a great degree, by Clarke. It will scarcely be believed, that the English Conference should enjoin upon every Minister, to provide himself with a copy of Benson's Bible, which, in connexion with Wesley's Notes and Sermons, they have established as the standard of Orthodoxy. But the secret can be easily unravelled. They well know that Dr. Clarke is, with them, like Gulliver among the Lilliputians, and therefore, influenced by that low spirit of envy that dwells in cowards' bosoms, they know that their little short-lived fame can only attract notice, when real merit suffers by detraction. Dr. Clarke is the only man of a truly great and original character, who has retained a

standing among the Methodists: and, be it known, that his connexion with them, has been to him a source of mingled feelings. The cup he has drank at their hand, has frequently had such a proportion of wormwood and gall, that a less submissive soul than the Doctor's, would not have condescended to drink. Any person of critical sagacity, who reads the Doctor's Commentary, cannot fail to perceive the traits of an adventurous and original mind, and a plodding industry, labouring to select, from a vast magazine of valuable materials, much useful matter: but for want of a Classical neatness and a systematical discernment, his work is rudis indigestaque moles. But I have said enough. Since the Bristol Conference, of 1820, if I mistake not, Dr. Clarke has had no official standing, at least in public administration, among the Methodists, though the matter is kept as mute as possible. Indeed, no man of learning and originality, can ever live with satisfaction, in the school of fanatical confusion; and had the Doctor not possessed a considerable share of superstitious fear, in connexion with a desire of worldly interest and popularity, he could not have remained so long in the ranks of Methodism. But he always seemed to me, a man that was more willing to be King of beggars, than servant of rulers. His Commentary proves him a Unitarian Universalist in disguise; and notwithstanding all the heap of heterogeneous sentiments intermixed, no more conclusive arguments have ever been published to the world against modern Orthodoxy, than those which his Commentary supply.

Pursuing my narrative, during the year 1813 and part of 1814, I itinerated over a great part of the provinces of Ulster and Leinster, travelling many hundreds of miles, and preaching two or three times a day. Many hours of rapturous delight I enjoyed, but not without many intervening seasons of painful experience. To describe the chequered scenes of this year, would fill a volume, highly interesting to many of my readers. But I forbear. I began now to learn human nature, in all its varied forms, the knowledge of which is rather painful than pleasant, in certain circumstances.

On the restoration of the Bourbons to the throne, an opening for Missionary adventures appeared to offer in France. I left Ireland for England, but through stress of weather, we were forced to put in at Holyhead, in Wales, from which I travelled on foot to Bangor Ferry. Here, and at Carnarven, St. Asaph, Landrust, Denbigh, and Holywell, I preached, and spent some time very agreeably. In traversing North Wales, I preached sometimes, and attended the preaching of some others, when one half of the audience could not understand five sentences during the discourse. It is usual to see the people attend, whether the service be in English or Welsh, for manner and gesture seem all that is necessary for the instruction of a sensitive people. But let it not be understood that this is spoken exclusively of the inhabitants of Wales, though it applies to them as well as to any people. During all my expe

rience as a preacher among mankind, for one man that was under the direction of the understanding, there appeared one hundred under the controul of appetite or passion. So manifest is this to the discerning eye, that were it not for the observation of the Apostle, that God has subjected the creation to vanity,"* L should be almost inclined to admit the Calvinistic doctrine of total depravity, or, like Origen and Plato, imagine that God has. thrown out of Heaven a class of lapsed intelligences, to atone for their misconduct, by grovelling, like the serpent, for a season, in the dust!

Travelling to the South, and preaching in almost every town and village, I arrived at the great metropolis of the world. Here I was placed in a very unpleasant situation. Thinking of no evil, and fearing none, I arrived at the City Road Chapel; but when I applied to my pocket for my book, containing several introductory letters, and all the money I had, lo! all had fled; and I was left an entire stranger. without introduction or friend. The Methodists appeared as unwilling to countenance me, as if they had been assured of imposition. After gazing for some hours, like thousands of mankind, on their first approach to this City, at an immense world, thrown into a heap, exciting in the mind the apprehension of magic or enchantment, rather than a conviction of reality, I passed on towards Dover. I suppose that my good London friends, sufficiently conscious of what they were themselves, and believing I might resemble them, forwarded notices of caution to the preachers on the way to Dover, though I had not been one penny of expense to any of them: for, perceiving my letters gone, and the probability of suspicion, I disposed of an excellent watch, which I had, for less than half value, in order to avoid the appearance of dependency.

me.

Arriving at Rochester, I called at the house of Mr. Griffith, Superintendent of the Rochester circuit, and that year, President of the English Conference. The manner of this gentleman's address, first excited the apprehension of the London artifice, which I afterwards had reason to believe was put in operation against I relate the conversation which passed between me and this preacher, who being one of the oldest, and esteemed one of the ablest Methodists in England, will show the liberality of his mind, and the extent of Methodistic Theology. Griffith, where do come from, Sir? Thompson-Ireland. G. What is your object. in coming to this country?.T. To preach among you, for a short time. G. That is strange, indeed. T. I hope Sir, you will not imitate two of the disciples of Christ, by opposing a man's efforts to cast out devils, though he be not one of your countrymen? G. If you wish to cast out devils, you should have stayed in Ireland, and not come here; we have no need of your assistance. T. I am glad you have succeeded so well. I feared that there were devils

* Rom. 8. 20.

you

England as well as Ireland. G. What do you mean by casting out devils; do you believe that there were devils cast out of men T. Sir, I do not understand all the Scriptures literally; I follow the literal sense as far as I can, but when such language as that to which the reference is made, occurs, I think it was spoken in accommodation to the opinions and capacity of men: for I cannot think that God is angry or repents, as the Scriptures say. G. Is not God angry with the wicked every day? T. I hope not. He may disapprove their conduct and punish them for their sin, and as we suppose parents to be angry with their children when they offend, and are corrected for their offence, we may have transferred the idea of anger to God, but we ought not to make a literal application to him of human passions. G. I am sorry you called at my house; you are dangerous-you are far gone in Socinianism, and on the very verge of Deism-I will have nothing to say to a man who can torture the Scriptures! T. Sir, I will soon quit your house, but I am sorry for you-I scarcely know what Socinianism means. I have never read a book nor conversed with a man bearing the character: but if to read my Bible and understand it, be Socinianism, I am not afraid of the name. Calling nicknames is the folly of children, but I desire to put away childish things. G. I will not bid you farewell, neither shall I give you my hand. T. Can you pray for me? G. I cannot. T. I have decidedly the advantage of you, for I can bid you adieu, and pray for you, and in both be like my master. May God pity you, Sir,

farewell!

Leaving Rochester, I proceeded to Canterbury and spent a few days with the friends in that city; then advanced to Dover, where I was very kindly received by Mr. Robinson, Superintendent of that Circuit. I preached twice, to a very respectable audience, with great acceptation, and had a kind invitation, from the commanding officer, to preach in the Castle, to the Derry regiment, then quartered in that station. Both Canterbury and Dover are delightful places for an agreeable residence.

I ac

Passing over to France, I found the political affairs of that country, in a very fluctuating condition. I therefore accepted a situation in the Calais Academy, as Professor of the English and Latin Languages. Having about fifty young gentlemen from London and its vicinity, under my care, I thought it necessary, for their religious instruction, to have worship on the Sabbath. cordingly obtained leave, and held service in English, every Sabbath, in one of the Lecture rooms. Assisted by some of the English inhabitants, I got a place fitted for worship in the city, and commenced regular meetings, which were well and respectfully attended. About this time, a young Clergyman of the institution, became dangerously diseased, and after a short time was abandoned by the physicians. A priest attended to receive his confession and administer the last rites. The Rector of the Ac