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11.)

of a Dissent ?* Or which even the Methodists have advanced in favour of Methodism? To have shewn the fallacy of such reasons was the author's first work. He has, it is true, made an attempt to do this; but in what manner he has succeeded, these Letters will, in some measure, explain.

From the different statements in the "Address," it would appear as though the Methodists were erroneous in doctrine; immoral in practice; and slaves to their preachers. "My aim," says he, "is to draw you from the principles and practices of the Methodists, and from your attendance on such teachers, as I am persuaded have hitherto misled you." It is with difficulty I can persuade myself, that the writer here refers to unchristian practices, as drunkenness, lying, swearing, sabbath breaking, &c. 1. Because no person is permitted to remain in the society, that is known to live in habits of immorality; and, 2. Because it would scarcely come from him (pardon the expression) with a suitable grace, since immorality is countenanced in many of the acknowledged members of the Establishment. Were all immoral persons, who are considered members, that is, atienders, of the

*The illustrious relative of the distributor of the "Address," who, perhaps was equally capable of judging with the distributor himself, says, "I do not know that it is in any degree true, that the influence of religion is the greatest, where there are the fewest dissenters." See Archdeacon Paley's Evidences of Christianity, vol. 2. p. 389.

+ Address," p. 5.

In the Methodist economy, there is a distinction between members of society and mere attenders on the public ordinances. The case differs with regard to the Established Church For as there is no proper mode of discipline attended to-few or no ex

Church of England, banished from her walls, I should not be surprised to hear people possessed of a low degree of angelic charity, say, that there would be both empty pulpits and vacant pews, and, in some instances, empty churches. But I shall endeavour to turn a deaf ear to the sayings of those dwarfs in christian charity, leave them to defend their own cause, and permit the fact to speak for itself. It is the Methodists with whom I am moreimmediately concerned. And as it respects their principles, the author, it is hoped, does not refer to any thing foreign to the principles of the Reformed Churches. The principles, or, in other words, the doctrines of the Methodists, are no other than the doctrines of the Church of Englanddoctrines, which, I do not affirm are every where taught in the Establishment, but, which ought to be every where inculcated, to make it consistent with its Articles, Homilies, &c. and these are the doctrine of the Trinity-the satisfaction of Christ -the total depravity of human nature-justification by faith-the new birth-holiness of heart and life-future rewards and punishments, &c. &c. If, then, the Methodist Preachers insist upon morality, expel immoral members, enforce the necessity of christian holiness, and preach up the doctrines of the Establishment, with what justice can. it be said that they mislead the people? The fact is, no charge can be preferred against them of leading the people into an error in doctrine or morals, but of misleading them in their walk; that is, the people walk to an old barn, a thatched cot

pulsions-and, in general, no kind of distinction made between the devout and the profane, it is presumed that all are members who regularly attend her service.

tage, or a chapel, instead of a parish-church. Had not the ubiquity and impartiality of the Divine Being been sufficiently established, it might have been urged as a reason why we ought to worship in one place more than another. But if he "fill heaven and earth," and is "no respecter of persons," we may fairly infer, that the worship of a sincere soul will be as acceptable to God when performed in an old barn, as though it had been offered up in one of the most magnificent buildings in the land. It is not the place, but the heart, of which God takes cognizance.* All this, it may be said, is very good; but they are "misled" to those places. Poor souls! how much to be pitied! One would almost imagine, that the author was figuring to himself a number of people with bandages on their eyes, who put themselves under the direction of others, to lead them to a certain place of worship, but, unfortunately, on the bandages being taken off, instead of finding themselves facing the reading desk, they found themselves in a Methodist chapel. But admitting them to have been led blind-fold thither, they were not compelled to remain there, or bound by any law, after they had left the place, to return. Their being misled," implies that they are either incapable of judging for themselves, or too indolent to undertake the arduous task. Suppose them, then, to be too indolent for the work, will their zeal be quickened by attending the parish-church? Or should we suppose them incapable of examining, and, in consequence of that incapability, to place implicit confidence in the representations of their present teachers, will it not naturally follow, that the au* John, iv. 20-24.

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thor of the "Address" would wish this same people, whose mental faculties are so defective, to rely upon what he himself advances, as proceeding. from the lips of infallibility?

Archdeacon Paley, in his inestimable work on the "Evidences of Christianity," says, "Christianity hath travelled through dark and turbulent ages; nevertheless, it came out of the cloud and the storm, such, in substance, as it entered in." The same observation, Sir, in its principal parts, will hold good, when applied to Methodism. It has surmounted the misrepresentations of its pretended friends, as well as the open attacks of its avowed enemies. At one time, a Mr. Nightingale pretends to sing its praise, by attempting to give a "Portraiture," that is, a Caricature" of Methodism." But, alas! though a nightingale, some of his notes, when addressed to a musical ear, are as harsh as the braying of an ass; and though a painter, pretending to give a correct likeness of Methodism, yet he paints so much in the shade, that one would be almost tempted to think he had purchased some of his colours at a shop called the bottomless pit. At another time, a Mr.

who? let his name, like his work, remain a blank. A blank! say you; why a blank? Because it wants filling up with arguments.

Courage, courage, my dear Sir; though many of the oppositionists may, according to the motto with which you have been presented, have "swords" to torture us, yet their power is limited. Let us pursue our way; the TRUTH is great, and will prevail; the TEMPLE is now in view.

Yours, &c.

J. E.

DEAR SIR,

LETTER III.

Methodism may be considered as a branch of the Establishment; it was from that root that it first sprung. The author of the "Address" pretends to give a fair and impartial account of the origin of Methodism, and takes care to reproach the preachers in very strong terms.* We are informed that the Preachers are "Altered from what they professed at first." In what are they altered? Are they altered in their morals, their doctrines, or their experience? No; they only entertain different views of the Established Church, or rather of some of its members. But it should be remembered, that the first race of Preachers are now numbered with the dead, and no law can bind the present preachers to maintain the "professions" of their predecessors, in things non-essential. Not only so, but some of the present Preachers were never in the habit of attending the service of the Church of England, and consequently, cannot be charged with separating from it.

To shew, Sir, the forbearance of the Clergy, we are told, that the first preachers " Were allowed the pulpits and churches on any occasion." Was this, I would ask, the case with Mr. Wesley and Mr. Whitfield? Rather, were they not denied the

* "Address," from p. 35 to 37, we have a tolerable specimen of the author's spirit; and yet, it is an "Affectionate Address.” + ibid. p. 35. * ibid. p. 35.