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ther in tongue, but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him *." This, indeed, is the test of assurance, and it is with fear and trembling that the best of Christians approaches it. But as he is directed to have "boldness to enter into the Holiest by the blood of Jesus," let him in all humility of mind ascend unto the hill of Sion, and laying aside all human righteousness, he shall then, and then only, "have confidence towards God."

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An impression favourable to the prejudices of the common people, but by no means consistent with the spirit of wisdom and understanding, is frequently made by many leading members of these societies, by depreciating human reason as well as human learning. We are aware that our faith cannot stand in the wisdom of men, but in the power of God §." We are assured, that he who exalteth reason above revelation, betrays his ignorance of heavenly things, and will never discover the sacred spring of divine knowledge. But we know also that he who degrades that noble faculty, by which an all-wise Being has distinguished man from the beasts of the field, relinquishes that superiority which nature and religion have equally bestowed upon him. If he vilifies that distinction by mis-using it, he incurs a double penalty; as it is as inconsistent with his duty to exalt it to an exaggerated height, as to depress it below the level of human nature. Though religion is not subject to the judgment of men, and ought not to be presumptuously arraigned at the bar of human reason, yet Reason, which may justly be called a bright ray of the Divinity, teaches us to enjoy all the comforts of religion. A blind, unproductive faith, is not the faith of the Gospel; that flows from the purest source; it is, indeed, a living water springing up into everlasting life.

The same argument may be employed with good effect, in defence of human learning. Many useless volumes, no doubt, have been delivered to the world. Many sleepless nights, and weary days, have attended those whose minds have mused on many things. But because some have abused the time or the talents which a good Providence has assigned them, are all to be involved in the censure? Or will any one pretend to say, what branch of real knowledge does not magnify the divine attributes of our great Creator? The investigation of hidden causes, the development of ancient history, the study of modern manners, the state of man in any remote or present age, have all a reference to the great book of Nature, inscribed by the pen of Nature's God. True it is, there are many objects of study not worth a wise man's search; and the time bestowed upon them will be strictly required at the day of universal account. But let us not arraign the things of which we cannot judge: let us not imagine that any man is misemploying his time, because we perceive not that he is doing the immediate work of God.

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But it is said, " ye shall be all taught of God." True; that is the great happiness of man. "Every good, and every perfect gift, cometh from above." The Spirit of God is our great Instructor, and " can say that Jesus is the Christ, but by the Holy Ghost." Let us not, however, under this impression, reject all information that comes not by nerceptible, divine impulse. The scripture warrants not such a con§ 1 Cor. ii. 5.

* 1 John iii. 18, 19.

clusion.

clusion. The influence of the Spirit is, indeed, like the breathings of the wind: but no man has a right to assume to himself an extraordinary illumination, which can only be known by its fruits. It is the duty then of the sincere follower of Christ, neither to quench that portion of the Spirit which is assuredly distributed to every good man, that he may know of the doctrine whether it be of God; nor yet be so elated with enthusiastic ardor as to suppose himself the chosen of God. The Spirit of God rests upon the humble heart; and in such a soil it will bring forth fruit abundantly. There is another charge, by which many members of the Methodist connection excuse their separation from the established Church, and that is, that the Gospel is not preached in it. This was the great accusation against the clergy at the first appearance of these societies, and continues to be repeated to this day. It is well known, that during the fatal usurpation of the government of the 17th century, sectaries of various descriptions arose in this country, who preached often dangerous and mysterious doctrines. Christian morals were displaced to make way for speculative theological disputations. It is too natural a propensity of the human mind to be driven into opposite extremes. This might, in some measure, be the case with some of our public discourses at this period, and for some time after. Endeavouring to avoid the error of enthusiasts, the clergy might dwell with peculiar emphasis on the excellency of the moral system. This system, indeed, can have no proper foundation independent of Christian principles; and let us charitably hope, that while, with St. Paul, they "preached of righteousness, temperance, and judgment to come," they did so in subserviency to the revealed will of God, which changes every moral virtue into a Christian grace. If it be granted that some of the clergy might, at that time adopt, and some perhaps, may still practice, however erroneously, this method of preaching, the charge does not attach itself to all. Besides, how beneficial soever preaching may be esteemed in the Church, it is certain, that it is only a secondary consideration in our public services. Devotion, undoubtedly, is the first; and it must be acknowledged, our enemies themselves being judges, that the Liturgy of the Church of England abounds with the soundest doctrines of the Gospel, and that every devout supplicant, bearing a part in her solemn services, may read his duty, and the motives of his duty, in its truly evangelical petitions.

If it still be urged by this description of Christians, that the Gospel is not preached in our churches, it may fairly be replied to many, you do not come there to assure yourselves of the truth of your observation. If you did, the same unvaried charge could not be delivered down from age to age. Some, surely, of your parish ministers would be found preachers of the Gospel, as their salvation, as well as your own, depends upon the due discharge of their important trust. The conscientious minister is bound to this by his sacred commission-" a dispensation," he says, 66 a stewardship is committed unto me-a necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel §."

It is not our intention, by any means, to apologize for those ministers of the established Church who preach morality instead of the pure doctrines of the christian faith. If such there are, let them bear the blame of the offence they commit: but let the designs of the Church of England

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be acquitted. Willingly we subscribe to the opinion of many excellent prelates and pious men, that we ought to return, in our preaching, to the first elements of our faith; that we should reject a morality without motives, and a philosophy without principle. So far have men been led away by wild and fanciful opinions in the present age of the world; so far have they been deluded by an unsteady and deceitful meteor, that they require the direction of that true light, which alone can lead them to everlasting life. The Gospel of Christ is a sacred, it is an awful deposit. It was delivered from the depths of divine wisdom, for the final salvation of mankind. Let no minister of Christ then, betray the important trust thus placed in his hands. Let him guard it with more, much more, than common care; let it be dearer to him than life itself. Let him dispense it with diligence and zeal to the hungry and the naked, who are waiting for its benefits. Thus only, in the great day of accompts, shall we be made to hear these joyful words" I was hungry, and ye gave me spiritual food; I was thirsty, and ye made me drink the waters of salvation; I was naked, and ye clothed me in robes of righteousness, for Jesus Christ's sake. Enter thou into the joy of thy Lord."

The Methodists have thought fit to employ lay preachers in their societies. There is no rule, in any case, why one man may not edify another. We have only to observe to those who hold communion with the Church of England, that, by the appointment of Christ himself, a regular succession of men has been ordained to minister in his church. It was not, till very late ages indeed, that any other ministry was introduced than that which had originally been appointed. A reformation from Popery did not create a new church, but purged and improved the old one. It will be worth the attention of the Methodists, at this time, when many are wavering between their connection with the established Church, and a new settlement of their own, to consider what was the construction of the primitive church of Christ. However power may be delegated to men of superior talents and information, or of superior attainments in religious wisdom, which ought to be the great object of consideration in their appointment, surely no such power, no such sanctity, can accompany those who rise from mechanic trades, self-created ministers of a church which should be "holy and without blemish §." If it be said that lay preachers are often, which is really the case, men of piety and character, and that they are not ministers, but helpers, as they have been called, in the Lord's vineyard, it may be replied, that in a place appropriated for public worship, by whatever denomination it may be called, the common people will not make the distinction; and if improper persons assume that sacred character, even the Methodists themselves cannot prevent the unwary from being led into their snares.

The last observation I have to make, in opposition to the indiscriminate introduction of methodistical societies, is, that they disunite, in the strongest manner, the established minister and his parishioners. This observation must be qualified by an acknowledgment, that it is not every society of Methodists which produces this effect. In many places they work together for mutual edification; they promote the great cause in which they are equally engaged; they take "sweet counsel together,

See the excellent charges of Bishop Horfley, and the Bishop of Durham's laft charge.

Ephes. v. 27.

and

and walk in the house of God as friends." But in others, it is with grief of heart that we repeat it, the signal of reproach is hoisted; and the lan guage is"Stand by thyself; come not near to me; for I am holier than thou §."

The situation of the Methodists, as members of a particular religious society, is here delineated, as it continued invariably from its first establishment, to the conclusion of the century. In appreciating the merits, of this society, a difficulty has always arisen between the good which is evidently intended to be done, and the manner by which it is attempted to be accomplished. A good man wishes to see the kingdom of Christ enlarged, even to its greatest extent; he rejoices, therefore, with every successful disciple of his Master. A good man desires to see the will of Christ fulfilled by the establishment of an universal church, on those principles, and on that foundation, which the Gospel itself reveals; he sighs, therefore, when he beholds the introduction of such plans as are new in the doctrine and discipline of the Christian church, and do not always lead to the due accomplishment of so excellent an end.

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As an illustration of the present state of Methodism, we shall conclude these reflections by noticing three divisions by which the members of this society are distinguished, in a Report of the clergy in a District of the Diocese of Lincoln ‡." 1. Persons professing to be members of the Church of England, who regularly attend divine service at church, and partake of the holy sacrament, but have places set apart for additional' exercises of devotion, at such hours as do not interfere with the church service. 66 These," they remark," they do not consider as enemies to the ecclesiastical establishment, much less as contributing to the neglect or perversion of religious worship, but, on the contrary, have found them useful and zealous auxiliaries in reforming and reclaiming many habitual sinners, both by their admonition and example." 2. Persons who neglect the church service altogether, and have of late taken upon themselves to administer and receive the holy sacrament at their meetings. This division, they observe, contains " many persons of pure intentions, and pious dispositions, but who are not sufficiently aware of the unlawfulness, and evil consequences, of their proceedings. Among these," they add, "will be found an indiscreet and unqualified propagation of Antinomian and Predestinarian doctrines." 3. The third class consists of those who "attend and encourage a wandering tribe of fanatical teachers, mostly taken from the lowest and most illiterate classes of society; among whom are to be found raving enthusiasts, pretending to divine impulses of various and extraordinary kinds, practising exorcisms, and many other sorts of impostures and delusions, and obtaining thereby an unlimited sway over the minds of the ignorant multitude," This class justly meets with the reprehension of the reporters, and, I doubt not, of the established Methodists also.

Persons of this last description have become very numerous indeed, parcularly in London, and other populous places, where both hearers and preachers may be met with in abundance: they are generally found

Isaiah lxv. 5.

Report from the Clergy of a District in the Diocese of Lincoln, convened for the purpose of considering the State of Religion, &c. Printed for Rivingtons, 1800.

Vol. II. Sup, to Church. Mag. June, 1802.

3 B

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haranguing the passengers on a Sunday, during the summer season, in the Spa-fields, or in the avenues leading to Islington, Hackney, &c. most of them beardless boys, and ignorant mechanics, or labourers by profession; the doctrines they inculcate are of the Calvinistic cast; and they are patronized by a lady, the supposed successor to the Countess of Huntingdon, and hence commonly called Lady Ann [Erskine's] preachers Many of them are named in a pamphlet quoted by the author of that from whence this extract is taken, and appear to be of the very lowest descriptions of life. Not less than 397 preaching licences were taken out at the New Sessions-house, Clerkenwell, in the course of the years 1796 and 1797 and a member of parliament † mentioned in the House of Commons, that he had been applied to and obliged to grant a licence to a boy of seventeen years of age, as a preacher of the Gospel. In a little tract, lately published by a clergyman of the diocese of Salisbury, it is said, that from the city of Salisbury alone, there issues forth on the sabbath, no less a number than between fifty and sixty dissenting preachers, of the same description with those above mentioned.

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It is hardly necessary to make one remark on this representation of facts. It is painful to the reflecting mind to consider that such an abuse of religion should exist in the midst of a country, blessed beyond all other countries, in its establishments both of church and state. A belief in the religion of Christ should be accompanied by a sober dignity of deportment, and a serenity of mind, the natural consequence of possessing superior principles. The personal conduct of our Lord is the fairest delineation of his Gospel. No undue clevation either of language or action; no unseasonable intrusion, no rude, uncourtly declamation distinguished his public preaching, but, as St. Paul observed of himself to Festus, "he spake forth the words of truth and soberness ‡." Far be it from us to recommend a temporizing conduct to the ministers of the Gospel; the righteous man, much more the righteous minister, is as "bold as a lion §.” Well-tempered zeal should mix itself with steadiness of principle, and then he will neither shrink from his proper duty, whether contending with beasts at Ephesus, or reproving the flagrant vices of a trembling Felix. As no message can be of greater importance than the message of salvation, so no commission can be more honourable than that which conveys such glad tidings to the world. Instead of trusting the delivery, therefore, to a motley multitude, unqualified in all respects for the task they are forward to undertake, let a double care be bestowed on the appointment of labourers for this vineyard. "As the apostles ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted, and prayed, and laid their hands on them, they sent them away." Neither did the apostles ordain, nor were Barnabas and Saul ordained, without the authority of the Holy Ghost. The fasting, praying, and laying on of hands, by duly constituted authorities, is a solemn separation for the ministry, very different from an application for a sixpenny licence, and a presumptuous assumption of a sacred office.

Let us not be thought, in any degree, desirous of restoring the cruel days of persecution, or of wishing even the Church of England to rule Rife and Diffolution of the Infidel Societies in this metropolis, by Wm Hamilton Reid, 1802.

+ Mr. M. A. Taylor.

Acts xxvi. 25.

§ Prov, xxviii. 1.

|| Acts. xiii. 2.

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