advises them, if they would not only understand, but be understood, to descend:

"But if thee lust to holden chat

With seely shepherd's swain,

Come down and learn the little what

That Thomalin can sain."*

This old, but in reference to his fine narrative poem, the Fairy Queene, almost inimitable poet, knew, that accommodation was an important step to usefulness. It is not meant that a man is to descend to vulgarity, to enable him to teach the vulgar; but he must accommodate his language and subject, as far as is consistent with the dignity of the Christian ministry, to the intellectual, moral, and religious improvement of his hearers. The more I think on this subject, Sir, the more partial I am to the old school; especially to Methodism, which may be considered one of its branches. Mr.W. will find thousands of Methodists whose ears would be as much shocked, and to whose views any thing vulgar would be as repugnant, as the sayings of some of his clerical brethren, which are handed down to us, are in all proba bility to himself. In a sermon preached at court, the celebrated Dr. South says, in speaking of the delights of a soul clarified by grace, "No man, at the years and vigour of thirty, is either fond of sugar-plumbs or rattles." Another remark is, "No man would preserve the itch on himself, only for the pleasure of scratching." If such language as this exists in the Methodist Church, the Establishment and herself may mutually exchange the sympathetic feeling, till it is expunged from the writings of the one, and expelled from the pulpits of the other.

Dr. Johnson, Sir, is not the only person who attributes the success of Methodism to the manner and style of preaching adopted. But the Methodists have been taught to look a little further than even the Doctor himself. They connect with "great plainness of speech," the subjects enforced, and the power of God accompanying them. I am * Spenser's Works, vol. v. p. 248. Aikin's edit. + Sermons, ser. i. Prov. iii, 17.

not certain, whether the TRUTH of METHODISM, if you will allow the expression, could not be proved, and would not receive additional lustre, if the subject, with some variations, were taken up in a manner similar to that in which Lord Lyttleton has treated the "Conversion and Apostleship of St. Paul." But its success, as an argument in its favour, is inadmissible. Thus at least would Mr. W. attempt to persuade his readers. Hence he observes, "The Methodists feel no hesitation in considering the successful propagation of their peculiar faith as an irrefragable argument of its truth. So often has this position been refuted, when applied to other cases, that it appears surprising how any reliance can be placed upon it by modern sectarists. But does not the rapid and extensive spread of Christianity soon after its first promulgation afford a most convincing proof of its Divine origin? We answer most cordially in the affirmative. But let it be recollected, that it is not its success singly considered, which can in this instance constitute a legitimate argument, but success under the peculiar circumstances in which that religion was placed in its infant state."* To this few will object. Not any thing, however, either in the objection or defence can possibly operate against the Methodists. They do not argue the truth of Methodism from its "success singly considered." Like many other things, this is palmed upon them by Mr. W.; and in this case charged against them apparently for the double purpose of helping himself to an argument, and shewing his power of discrimination. Had he paid closer attention to Mr. Wesley's Sermons,--sermons upon which, in connexion with other works, he informs his readers he has "principally relied" for his information,† he would have found that "success," or rather extension, as he explains himself in reference to the "rapid and extensive spread of Christianity," neither was, nor indeed is now, "singly considered;" but considered in union with many other particulars. In his Sermon on laying the foundation of the New Chapel, + Preface, p. 10.

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City-Road, London, Mr. Wesley connects with extension, its rapidity, its depth, its purity, its rationality, the opposition it has surmounted, its conquests over human depravity, and its exemption from superstition, bigotry, and persecuting zeal.* Why then is the argument to be deemed valid in the case of primitive Christianity, and not in Methodism? Because, says Mr. Wainewright, of "the peculiar circumstances in which that religion was placed in its infant state." What were those circumstances? Just attend to Mr. W: Before its general reception, it was compelled to encounter the determined opposition of the powerful, the hatred and contempt of the learned, the habits of the profligate, and the prejudices of the multitude. We know likewise that it was impossible, that the unassisted efforts of a few illiterate peasants, destitute of every thing that would confer influence and authority, should be able to subvert the established creed of civilized nations, and succeed in introducing a religion repugnant to the received notions, the favourite practices, and the depraved passions of the great mass of mankind; and there is, therefore, no alternative remaining, but either to deny the truth of all ancient and modern history, or to conclude, that in effecting this gigantic design, these humble individuals must have been aided by the supernatural interposition of Divine Providence." + Omit in this the "subversion of the creed of civilized nations," and you will find Mr. W.'s distinctive circumstances without a difference, applying equally to Christianity and to Methodism. Before Methodism, for instance, was generally received, it was compelled to encounter the determined opposition of the powerful; such as magistrates, chief constables, and other inferior officers of the civil law, together with a few of the clergy;‡-the hatred and contempt of the learned; such as Mr. Church, the Bishop of London, the Bishop of Exeter, Dr. Middleton, the Bishop of Gloucester, and a

* Works, vol. viii. p. 394-407.

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Mr. Wesley's Works, vol. ii. p. 453; 219; vol. iv. p. 405.

whole host of other doctors and literary characters;*—the habits of the profligate, which habits were subdued, as drunkenness, swearing, and sabbath-breaking;t and the prejudices of the multitude,-prejudices so powerful as to be manifested in mobbing and rioting. We know likewise that it was impossible, that the unassisted efforts of a few illiterate peasants, or to adopt the language of Mr. W. when speaking directly to the qualifications of Methodist preachers, "the exertions of illiterate instructers, notoriously deficient in knowledge," and destitute of every thing that could confer influence and authority, should be able, if not to subvert the established creed of civilized nations, at least to bring a considerable portion of the British community to a due consideration of its established creed, and to introduce a religion repugnant to the received notions respecting the operations of the Spirit, the favourite practices of horse-racing, cockfighting, bull-baiting, &c.—and the depraved passions of inordinate desire, anger, revenge, pride, and covetousness, to which the great mass of the people were attached, and of which they were guilty. There is therefore no alternative remaining, but either to deny the truth of what has been advanced by the most unexceptionable witnesses, or to conclude, that in effecting this gigantic design, these humble individuals must have been aided by the supernatural interposition of Divine Providence, and it may be added, the assistance of Divine grace.

Mr. W. in a tone of triumph asks, "Who will venture to assert that the vast extent of country in which the Mahometan faith has been zealously embraced, and still continues to flourish, furnishes a sufficient proof that the Prophet of Arabia derived his authority from heaven, and was commissioned to enlist the followers of the cross under the banners of the crescent? Who will undertake to prove that the tenets

* Mr. Wesley's Works, vol. xii. p. 281, 406; vol. xiii. p. 1, 169, 262; vol. xiii. vol. xiv. vol. xv. + Ibid. vol. i. p. 418; vol. iii. p. 85. Ibid. vol. ii. p.27, 51-56, 214, 234, 240-245, 255, 256, 286-297, 308, 453–455, 471.

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and idolatries of the Romish church are of Divine origin, because this hierarchy comprehends within its pale the greater part of continental Europe? And yet upon this principle it is that the Methodists of recent times have founded their claims." From what has been stated it will appear, I trust, Sir, that the Methodists do not found their claims alone on extension. They have beheld Methodism triumphing over the cradled opinions and prejudices, the temporal interests, and the vices of thousands. This is their glory, the revolutions it has effected for the better in the minds and morals of the people; and this leads them to glory in the Lord. Hence the stale illustration respecting the spread of Mahometanism and Popery, is inapplicable. Methodism is no other than Christianity under another name; and although it is declared to be opposed to the gospel of Jesus Christ, Mr. W. has very prudently omitted to notice the specific points of difference. In adverting to the language of Gamaliel, Acts v. 38, 39, as employed by Mr. Myles in the Preface to his Chronological History, he says, "Without pausing to remark the presumption and weakness of thus comparing their own futile system, with the gospel of the divine Jesus, and of drawing a parallel where the circumstances are so totally dissimilar, I shall only observe," &c.t Mr. W. seems to proceed on the supposition, that it is weakness in any man, differing from himself, to employ Scripture in his own defence; and presumption to put upon the sacred text, other construction than what meets with his approbation. He has failed in one of his imaginary contrasts, where he deemed "the circumstances totally dissimilar." His present silence is perhaps not so much to be attributed to a want of time, which prevents him from "pausing," as to a want of ability to enable him to act. Every page of his work indicates, that "to will was present with him," that the disposition was there; and surely, in 217 octavo pages, he had latitude sufficient for "drawing the parallel." If it can be proved, as I trust it will be, that + Page 194.

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