Their advocate argues that they are so, on a supposition which, if it were well grounded, would be conclusive. "If the effects are the same as they were in the apostle's days, as to the common operations of the spirit, it must be concluded, that this is the gospel of Christ, and not the other.*

But, as we cannot allow that imaginary impulses of the Holy Ghost, that presumptions and arrogant claims to the divine favour, and an exclusive title to the inheritance of the saints, are beneficial consequences, so we must consider the effects as somewhat dissimilar from those blessed fruits which evinced the inspiration of apostolic

men.

The criterion established by St. Paul does not consist in the emotions of an impassioned mind, or in the vain glory of imputed righteousness. He declares the fruits of the spirit " to be love, joy, peace, long-suffering, gentleness, faith, meekness, and temperance." Where these virtues are manifested, there we acknowledge the influence of that holy and efficient cause; "for as we can only know a good tree by its fruits, so we can only know true religion by the effects it has on the hearts and lives of men."

In this we fully agree with our opponent. But what, if the contrary vices should appear! "Hatred, variance, emulations, wrath, strife, seditions, heresies, envying;" which the apostle

Note, p. 44.

instances as the works of the flesh. From what spirit do these proceed, and what evil consequences do they portend? *

When the hearts and lives of men are reformed, then, and then only is the spirit proved by its fruits: but Methodism does not seem to have wrought this reformation. "The end of the commandment is charity;" and "charity vaunteth not itself, thinketh no evil, is not easily provoked." Far from condemning and putting ill constructions on the motives and conduct of any one, it rather "covers a multitude of sins."

As "faith worketh by love, so there can be no true faith where love doth not exist; and a meek and quiet spirit, which in the sight of God is of great price," will always accompany this pre-eminently christian virtue. The absence of meekness, gentleness, and mutual forbearance, betrays the want of charity. † There may

* It is not meant to charge the Methodists generally with all these vices; but it should be considered that any one of them infringes what St. James calls the "Royal law-Thou shalt love thy neighbour as thyself."

+ Nightingale, in his "Portraiture of Methodism," gives the following opinion:-" Of evil speaking, I believe, it may be fairly said, that it is the great besetting sin of Methodism. Certainly there are few professing Christians, so much guilty of slander and back-biting, as these people. They exercise this disagreeable propensity, even against their own friends : what then have those to expect, whom they regard as enemies?"-p. 338.

Mr. Styles, in his answer to the Barrister, has shewn, what they have to expect:-" You rise so distinctly before me," he

be fervent zeal; but what is that in a christian view, without discretion, humility, and above all, brotherly kindness? It is that alas! which has inflamed the fury of infatuated men, during the ages of persecution against those who dissented from the opinions that happened to predominate: which has armed the inquisition with the instruments of torture: which lighted the fires that consumed a Cranmer, a Ridley, and Latimer, and converted even Calvin into a sanguinary persecutor!

We must hesitate, therefore, in admitting that his rule of faith, is the doctrine of Jesus Christ, and no other, till we see the genuine spirit of the gospel actuate his followers.

But while they continue to decry moral preaching, as inconsistent with the doctrine of the gospel, what concord is there betwixt them and Christ?

says, "as a false accuser of the brethren; as an unsightly, hideous offspring of the father of lies, that I cannot but view you with the mingled feelings of disgust and horror."-Postscript, p. 36.

Again, he says, " You seem to be deficient in no quality of savage nature. You are alike distinguished by the meanness that creeps, and the ferocity that devours.-p. 131.

Does not Mr. Styles know that such abuse is not only repugnant to the charity, which is peculiarly inculcated by the gospel; but that it proverbially betrays a weak cause?

"This wisdom descendeth not from above, but is earthly, sensual, devilish; for where envying and strife is, there is confusion, and every evil work."-Ep. Gen. of St. James, c. iii. 15, 16.

After we have read his sermon on the mount, and are then informed, that such preaching is not evangelical, we could almost imagine ourselves carried back to those dark ages, which disgraced the Christian church, when the word of God was made of none effect, by the traditions of its deluded professors.

O, blessed Saviour! shall we renounce thy divine morality, and shut our ears against that heavenly voice, which taught us "to do to others as we would have them do to us?" Which gave us this practical admonition, "If thou wilt enter into life, keep the commandments:" An admonition, which is thus explained:-" Thou shait do no murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness: honour thy father and thy mother; and thou shalt love thy neighbour as thyself."* Shall we brand such holy precepts with this profane stigma,―a novel system?

Yet, on this mistaken notion, a general charge is brought against the established clergy, as being false to their trust, and apostates from their blessed master. "There are many, very many, who do not preach the gospel," says our accuser; and addressing himself to † Mr. Eyre, in particular: "If you have not kept back any of the peculiar doctrines of our holy religion, you must have preached the doctrines of the cross; and then you must have had your lot + Willat's Apology, p. 78.

Matt. xix. 17, 18, 19.

among those who now differ from you."* The Methodists alone then profess the religion of Christ! Again, he says, "I tremble when I read that part of your discourse, where you assure us, that your people, for years, have looked up to you, as a dispenser of true knowledge. This, however, I must needs say;-my feelings are too acute; nor can I find language strong enough to paint the horror of my thoughts, when I calculate the value and worth of immortal souls, and their danger of perishing for lack of true knowledge." + Intimating plainly enough, that Mr. Eyre's flock will be doomed to perdition, on account of his anti-evangelical doctrine. ‡

The parable of the ten virgins is explained in

The clergy are thus reduced to a dilemma: first, they are accused of not preaching the gospel; which charge being denied, they are then told, they must have held the opinions of the new evangelists.

It is hoped that these pages will in some measure shew the very reverse of this allegation to be the fact; and that we oppose the pretenders to evangelical doctrine, because we maintain the truth, according to the gospel of Jesus Christ.

+ Willat's Apology, p. 92.

"Our modern innovators," says Abraham Tucker, "pronounce upon every thing with the peremptoriness of an absolute monarch; and I have been informed, that one of them in particular, if any body scruples doing as he desires, never stands to reason the case, but tells him with a confidential air, "You'll be damned if you don't." This was all the pope ever had to say: yet we know too well, what a mighty influence this little terrifying word gave him over kings and states, and all temporal affairs.-Light of Nature pursued, abrid. 415.