and this is the principal reason why I notice his remarks on this subject; because he here confounds men who ought to be called, and if called, qualified of GOD, and men who are called by the PEOPLE. In the last instance, the only qualification which a member can receive from his constituents is, a vote, which renders him eligible to sit in the House; but in the first, as preaching, or speaking, is a principal part of a minister's work, we naturally suppose that those whom God elects to that office, will be qualified to deliver his message to the people—and to deliver it without the intervention of pen, ink, and paper. While extempore prayer is condemned as "unconnected jargon," and denied as having a tendency to promote devotion,* the Liturgy is warmly recommended. That "unconnected jargon" has distinguished many an extempore prayer, will be admitted; but that this is a characteristic of the prayers generally offered up in Methodist chapels by Methodist Preachers, Mr. W. is called upon to prove; and he is also requested to make it appear, that there is less of a devotional spirit in those places of worship where only extempore prayer is used, than in the Establishment where the Liturgy only is read. It is not for me to separate devotion from the Liturgy. Many a devout mind has been aided by it; and I can tell Mr. W. where he will meet with a better defence of the Liturgy, and more cogent reasons for its use, than appears in his work.t From such a set of illiterate vagrants as are the Methodist Preachers, neglecting both the culture of their minds and of their families, what, Sir, can be expected but a system the most puerile and confused, and manners the most rude and incorrect? You will not be astonished to hear, Sir, that the discipline of the Methodists should have excited the ire of Mr. W. to a considerable extent; but to hear him, by way of forming a contrast, applaud the discipline of the Establishment, may * Page 147, 148. + Recovery of Dissenters, vol. ii, p. 97-263. + P. 195. * perhaps excite your risible powers. As it respects the disci pline of the Church of England, I am really at a loss to know where to find it. Where is the sinner expelled from her communion? Are not drunkards and swearers permitted to officiate as ministers, clerks, sextons, church-wardens, overseers, &c. all of whom are deemed members? Yet Mr. W.fearlessly affirms, that she is conformed to the Apostolic Church; and that in those particulars where a conformity is wanting, they are properly an improvement of the Apostolic plan; seeing " that institutions suited to one age, may be very ill adapted to the exigencies of another; and that what may be, in the highest degree, efficacious in the infaucy of a religion, may become useless, and even preposterous, when that religion has acquired maturity and strength."+ Is the act of preserving profligate sinners within the pale of any church, an improvement of the Apostolic plan? It was a part of the plan of the Apostles to expel an improper member -to exhort their followers to separate themselves from sinners-and, on some occasions, to prohibit them from taking a social meal with the wicked: "I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat."‡ If Mr. W. can see no evil in after ages improving on the Apostolic plan, there can be surely no harm in the Methodists attempting the improvement of-say the Christian ministry, by itinerancy, which former ages had entirely localized. They are no more censurable for improving on the Establishment, than the Establishment for improving on the Church of Rome. In short, to use the language of Mr. W., with the exception of any attempt to improve on the plan of the Apostles-of being wise above what is written, the Methodists have found, "that institutions suited to one age, may be very ill adapted to the exigencies of another." Having seen very little good effected by the *P. 195-196. + P. 187. 2 Cor. vi. 17; 1 Cor. v. 11. 7 discipline exercised in the Establishment-by its vast improvement, they have thought proper to return to first principles and practices to the mode of discipline adopted in the first · ages of Christianity. I dwell the more on the discipline of the Establishment as it regards the admission, expulsion, and rule over members, because Mr. W. considers it so admirably adapted for promoting the salvation of moral and accountable creatures," and as "amply furnished with every requisite for accomplishing all the essential purposes of a Christian Church."*When he speaks of Methodist discipline being framed for the purpose of proselyting the multitude, and of captivating popular favour,t it is evident that he knows not what he affirms. Not any thing can be conceived more extravagant. Prohibiting, as it does, all actual transgression, it is opposed to the habits of the multitude; and, instead of captivating popular favour, it has met with the most violent opposition. Even Mr.W. himself, on the popular side of the question, has attacked it with all the virulence of which he is capable. The insinuation that vehemence and artifice are employed,‡ is too gross to be credited by persons possessing the smallest knowledge of the Methodists. Men are free both to enter and leave Society. The rules by which they are bound to walk, are published in the face of day, and with few exceptions, (which exceptions are chiefly through negligence on the part of the leader,) put into the hands of all who unite with the body. It was not likely that Mr. W. in writing on Methodism, would omit to notice Class and Band Meetings, Watch-Nights, and Love-Feasts. My remarks on these shall be short, and more with a view to correct some mistaken notions concerning them, than fully to enter into their defence. They have been defended in a way which Mr. W. will never be able to refute. One of the duties of a Class-Leader is not, as stated by Mr. W. "to receive the contributions which may be advanced either for the benefit of the poor, or for what they * Page 196. + Page 93-94. + Page 94. boldly term the support of the gospel," but to receive such monies as may be advanced for the sole support of the Preachers, who publish the truth of God. The poor money is collected in the Love-Feasts, and on Sacramental occasions; and it is not a little the Methodists contribute in this way, over and above what they pay as poor-rates, and contribute to various charitable institutions. The weekly contributions are the free-will offerings of the people for the maintenance of their ministers, and which the clergy receive in the way of tithes, both from Churchmen and Dissenters,— but whether voluntary or involuntary, the law and the dispositions of the people will be best able to explain. BandMeetings are not, as supposed, for the purpose of disclosing "hidden facts" and "criminal deeds;" they are intended to promote christian fellowship, and secure the blessings of heaven. As in other cases, Mr. W. assumes it as a thing of course, that christians are subject to "follies and criminal conduct." Whatever may be the character of the people with whom he is acquainted, and with whom he associates, the Rules of the Methodists exclude all those against whom "criminal conduct" is proved. The passage upon which he concludes Band-Meetings to be founded,-" Confess your faults one to another, and pray one for another, that ye may be healed,"§ he endeavours to get rid of, by declaring it "only applicable to the primitive_christians."|| I have repeatedly had to notice this, as Mr. W.'s method of surmounting a difficulty. When he cannot deny the precedent, or the early existence of such practices, he very deliberately turns them over to other times. It is a very convenient substitution for argument; and whatever it may be of credit, is a salvation of time. But are not the same important ends to be answered now, in every important christian institution of God, as formerly? Human nature seems to be so changed -so completely metamorphosed, that, according to the new light of Mr. W., it ought to be treated quite in a different + Page 97, 98. + Page 101. * Page 96. § James v. 16. Page 99. way from that in which it was treated in "older times," and ought to have institutions adapted to that treatment. If the text of Scripture just quoted, be exclusive in its application to apostolic times, by what text, except his own, does he support his disapproval of these meetings? Not any is cited. He appears terribly afraid of any thing that would lead to scrutiny; and indeed, if little else but folly, criminal conduct, and hidden facts are to be disclosed, he must have his reasons for such hostility. On the subject of Watch-Nights, he gives some sly hints of criminality between the sexes.* These insinuations never occur without the following words irresistibly forcing themselves upon my mind, "Unto the pure, all things are pure: but unto them that are defiled and unbelieving, is nothing pure." Two powerful objections urged against these nocturnal meetings are, that "they abridge the allotted portion of nightly rest-and increase the exhaustion of bodily strength."+ Both objections particularly concern the poor. But as Watch-Nights seldom occur, from Mr. W.'s own statement; consequently, they cannot abridge much of their time, nor exhaust much of their strength. It is not at all singular, since he is such a warm advocate for the theatre and other amusements, that there is not a word of reproof to the poor, for spending their nights at the theatre-over a pack of cards-or for exhausting their bodily strength till after "the noon of night" in dancing, at which places many an improper connection is formed. No, no, these are innocent recreations; and for a little further recreation, Mr. Wyndham, had he been alive, might have brought all his energies to bear upon the propriety and delights of bull-baiting, and other amusements equally cruel and absurd. But to spend a whole night in acts of devotion, say once a year, or once a quarter, how wild, and what a waste of time, to a mere man of the world!-a man for whom the religion of Mr. W. is so admirably adapted. "The time," says he, "is occupied |