at the results ascribed to the doctrine of regeneration. Accordingly, in the remarks which follow on the witness of the Spirit,' and its sensible comforts, we are inundated by the pitiful effusions of an intolerant liberalism; such as, the confusion made in a strong understanding,' the glowing raptures of a Methodist,' ' enthusiasm,' 'hypocrisy,' 'fanaticism,' 'cant,' and a host of similar opprobrious expressions.* We have seen, that the fair investigation of the preceding topic was eluded by 'waiving the nicety of discussion; and his lordship thinks the employment of a coarse and unmeasured abuse in the case before us, a sufficient refutation of the supposed absurdities of Methodism. This is insulting, truly, a body of Christians not inferior to their neighbours in education or good sense; but, worse than this, it is paying a very equivocal compliment to the judgment of that class of readers for whose instruction the book was written. There is only one observation of his lordship on this topic which deserves an answer. He first premises, that 'over a calm and pious temper the gale of Methodism blows without effect.' He then infers, as a general rule from a few exceptions, that individuals of a timid nature, if convinced by the arguments of Wesley, become unhappy, an assertion which every one's observation will enable him to refute; as also, that persons constitutionally predisposed to melancholy are seen to mourn all their days,'—a statement also, which, to the credit of Methodism, might be reversed as to many individuals; and he then asks, in conclusion, What are we to think of a Christianity from whose comforts and joys persons of sober temper or gloomy disposition are excluded? Such are the blunders which persons who form their views of real life in the closet are perpetually incurring. Accordingly, in reply to Mr. Wesley's asseveration, that persons of a melancholy and gloomy constitution, even to some degree of madness, I have known in a moment brought (let it be called a miracle, I quarrel not) into a state of firm, lasting peace and joy;' his lordship theoretically affirms, This might be the case during the first enthusiasm of a new faith, but can hardly be expected now.' This also is said in utter ignorance of numerous facts to the contrary. And as to the exclusion, to any amount, of 'persons of sober temper or gloomy disposition' from the comforts and joys of our religion, and that any considerable number of Mr. Wesley's followers are seen to mourn all their days,' these are statements founded on the most superficial observation. If we admit even in the general demeanour of this body of Christians, a settled

* Lord John Russel tells us, that Dr, Jortin hated to see the want of argument supplied by abusive names; and he censures the 'rough ridicule' of Warburton, But few writers against Methodism ever indulged in more uncourteous invective than his lordship has done, Witness the following degrading calumny:They multiply miracles far beyond the regular and limited practice of the Romish Church, If a Methodist preacher wants a dinner, a suit of clothes, or a few pence to pay a turnpike, he puts up a prayer, and his want is miraculously supplied. Thus between forgery and fanaticism, sober and genuine Christianity is utterly lost,'-Memoirs, &c, vol, ii, p, 581,

sobriety of manner and expression, approaching in some instances to sadness, there is nothing in this circumstance which does not admit of the most satisfactory explanation. Like the northern poetry, the essence of which has been placed by competent judges in melancholy, in opposition to the joyous spirit of the classical productions of the ancient mythology, the peculiarity to which we have adverted in the public deportment of the Methodists is the result of the very genius of Christianity. For while on earth, and surrounded by those who sympathize neither with our joys nor sorrows, 'the soul, resting as it were under the willows of exile, breathes out its longing for its distant home."* His lordship should have mingled with us in private society, and in those social religious meetings which he so dogmatically censures, to have witnessed in their uninterrupted exercise a class of feelings which have wholly escaped his notice. In sneering, however, at 'the glowing raptures of a Methodist,' Lord John Russel virtually deprives Christianity itself of one of its noblest attributes. Its divine Founder gave a widely different view of the genius of his religion when he promised the 'Comforter' to sojourn with his followers to the end of time. And how otherwise could they have endured the 'trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment,' and martyrdom itself, in all the horrific forms described by Tacitus, Juvenal, and others? Experimental religion, however, was not always thus decried in the Russel family. There have been periods in its history, and trying ones too, when the weakness of suffering humanity would have sunk under the accumulated pressure of affliction, but for the consolations of the Holy Spirit. We allude to the memorable sorrows of Lady Russel. And the venerable John Howe, in his well-known consolatory letter to her ladyship, urges this very topic with much earnestness :-' It is then upon the whole most manifest, that no temporary affliction whatsoever, upon one who stands in special relation to God as a reconciled, and, which is consequent, an adopted, person, though attended with the most aggravating circumstances, can justify such a sorrow, so deep or so continued, as shall prevail against and shut out a religious holy joy, or hinder it from being the prevailing principle in such a one. What can make that sorrow allowable or innocent, that shall resist the most natural design and end of Christianity itself? Lady Russel herself, as her inimitable letters every where testify, acknowledges how deeply she felt herself indebted to the same divine source of consulation, We have room for only one quotation. "This comfort,' says her ladyship, I think I have in my affliction, that I can say, Unless thy law had been my delight, I should have perished in my trouble. The rising from the dead is a glorious contemplation, Doctor! nothing raises a drooping spirit like it; his Holy Spirit, in the mean time, speaking peace to our consciences, Memoirs of the Life of the

* Schlegel's 'Dramatic Literature,' vol. i, p, 16, Rev. John Howe, by Dr. Calamy, p. 91,

and through all the gloomy sadness of our condition letting us discern that we belong to the election of grace, that our persons are accepted and justified.*

But his lordship becomes more intolerant as he proceeds; and while he 'beholds the mote in his brother's eye, considers not the beam that is in his own eye.' Hence his next objection to Methodism is the intolerance it is too apt to engender.' This is put forth partly as a theoretical and partly as a practical inference. The theory is, that it is impossible that common minds should bear with humility the intoxicating belief, that they alone have a revelation from God; and that all but those whom they call believers are excluded from salvation.' The tendency to an exclusive and uncharitable orthodoxy might be urged as an accusation not only against all other evangelical Christians, but against Christianity itself, with as much reason as against Methodism. Accordingly St. Paul warned the Gentile converts against unwarrantable inferences in their own favour, and uncharitable conclusions against the self-exiled proselytes of Judaism. The principles on which his admonition rests apply with equal force to the case before us, and are distinctly recognised by the Methodists. The unmerited character of the revelation from God,' and the universal offer of its blessings, are with them conclusive inducements to humility, and excitements to the wonder, Why such love to me? His lordship admits that 'Wesley was, in part, free from this sin.' And had he been familiar with his writings, he would have concluded, that the frequent and pointed admonitions of an author so justly admired and so much read by his followers, could not fail to mitigate the uncharitableness to which uneducated persons are prone. One quotation must suffice. "The thing,' says Mr. Wesley, which I was greatly afraid of all this time, and which I resolved by every method to prevent, was a narrowness of spirit, a party zeal, a being straitened in our own bowels, that miserable bigotry which makes many so unready to believe that there is any work of God but among themselves. I thought it might be a help against this, frequently to read to all who were willing to hear, the accounts I received from time to time of the work which God is carrying on in the earth, both in our own and in other countries; not among us alone, but among those of various opinions and denominations. For this I allotted an evening every month; and I find no cause to repent of my labour. It is generally a time of strong consolation to those who love God, and all mankind for his sake; as well as breaking down the partition walls which either the craft of the devil or the folly of men has built up; and of encouraging every child of God to say, (O! when shall it once be?) "Whosoever doeth the will of my Father which is in heaven, the same is my brother and sister and mother." His lordship's philosophy, indeed, * Letters of Lady Rachel Russel, ninth edition, p. 111. † Memoirs, &c, vol ii, 4to. p. 579. Romans xi, 20.

to say nothing of the forbearance which Christianity dictates, might have taught him to view the failing in question, which is in some degree common to every sect of Christians, as the misfortune quite as much as the fault of those whose minds have not had the benefit of the elevating influences of polite literature. He is equally unfortunate in his facts, which are to support the theory. Their zeal in making proselytes,' may be accounted for on the most unexceptionable principles. Their contempt for all human learning' is an utter slander. On this point Mr. Wesley thus speaks:When you say, "The contempt with which these men treat. human learning," you do me great injustice; as likewise when you say, They agree that human learning is of no use at all to a preacher of the Gospel." I do not agree with any who speak thus.' The English Conference has followed up the sentiment of their Founder; as have also the American Methodists, who have two regularly organized colleges, a third in a course of preparation, and eight or ten public seminaries of classical learning. That a perverted feeling may still exist, and formerly more generally prevailed, on this subject, among the most illiterate Methodists, will not be denied; and the venial cause of it was a prejudice excited in their minds by the conduct of the clergy of a former age, who too frequently did not recommend their learning by a correspondent piety. With regard to all human piety which does not square with their own,' instead of despising it, their feelings are those of anxiety, in the case of the Socinian and the mere moralist, that it should rest on a scriptural basis; and in more doubtful ones, of the charity which 'hopeth all things.' 'Their denunciations of the most innocent amusements' (those at least which Lord John Russel would account such) are sanctioned by moralists of the highest reputation. Their obtrusion of advice and reproach' rests on the same abstract principle of right as his lordship's rebuke of the profligacy of the French nobility. It has, moreover, the recommendation of a high-minded virtue, which his lordship's has not, because it has invariably exposed them to the 'proud man's contumely.' But it is a duty also enjoined by Scripture; a duty which, had it been half as faithfully performed by all other Christians as by the Methodists, the corrupt principles of society would not at this moment have shown so bold a front. We may admit, then, that both as Christians and patriots, the Methodists take high ground in their zeal to stem the tide of national profligacy; while far below them the little struggles of party rise, conflict, and expire.' But this is a very different thing from Lord John Russel's uncharitable representation of the matter, that they look down upon men of all other persuasions as sunk in error and subjugated by sin."* Whence did his lordship acquire so unfounded a suspicion, but from the very illiberal temper of mind which he condemns in others? With such unworthy notions of

* Memoirs, &c, vol. ii, 4to, p. 563.

Methodism, and doubtless involuntary ignorance of the learning and respectability of many of its ministers, there is no improbability too monstrous for his lordship's credulity to bolt. Hence he tells us, as the climax to this tissue of absurdities, Could the Me- . thodists be invested, indeed, by some revolution, with the absolute power which Rome once possessed, there is reason to fear that, unless checked by the genius of a more humane age, the Conference would equal Rome itself in the spirit of persecution.** Will his lordship condescend to state explicitly the reason' on which he grounds such absurd fears? The acts of that respectable body of ministers are before the public in the shape of annual 'Minutes of the Conference,' and we challenge him to produce one, or any number of them, which will sustain so intolerable a calumny.

'Another defect of Methodism,' says Lord John Russel, 'is, that by the confession of Wesley himself, it borders close on doctrines destructive of all morality.' He alludes to the tenets of an unguarded Calvinism and a gross Antinomianism. But why that should be called a defect in Methodism which is agreeable to the whole economy of nature, is not apparent. Every virtue lies in hazardous contiguity to some vice; liberty verges on licentiousness; and truth is separated from error by no impassable gulf. The only security for a sound and virtuous exercise of the judgment is to be sought in the condition of the heart. And the man whose genuine repentance for sin has led him to faith in Christ, is precisely so circumstanced with regard to his moral feelings, as to be secured from a delusive and presumptuous appropriation of the offers of the Gospel. This conclusion is fully borne out by the reasoning of St. Paul in his Epistle to the Romans, who shows the perversion of which, in men of corrupt minds, the doctrine of justification by faith alone' is susceptible; but who demonstrates also, how effectually it is secured against the abuse of leading to a loose and careless conduct, by that very state of mind in which alone this faith can be exercised. If it be objected, that the doctrine confides too hazardous an alternative to human weakness, the same may be said of the perilous responsibility to which the freedom of the human will exposes us as moral agents. The simple meaning of Mr. Wesley, doubtless, was, that the doctrine in question is liable to abuse, like every other provision of the Divine benevolence for the benefit of man. And the only warrantable inference is, that it should be guarded in proportion to its liability to perversion. But Lord John Russel himself admits the numerous 'qualifications and limitations' by which Mr. Wesley habitually 'protected his doctrines.' The objection, too, let it not be forgotten, applies with equal force to the Church of England, and all other evangelical churches. In the true spirit of an advocate of the merit of works, and the availableness of human piety, his lordship is very angry also with Mr. Wesley's pointed rebuke of the Roman Catholic perversion of the * Memoirs, &c, vol. ii, 4to, p. 579.