F-4&03 THE BENSON LIBRARY OF HYMNOLOGY Endowed by the Reverend Louis Fitzgerald Benson, d.d. LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY ! Digitized by the Internet Archive in 2012 with funding from Princeton Theological Seminary Library http://archive.org/details/spiritofOOpeck I HI <$* MAY 181949 &h SPIRIT OF METHODISM. -i PPOSED TO PB SUNG AT A LOVE FEAST. TO THR T( : \F OF ROCHO A I F. WITH NOTES. 11 By their fruits ye shall know them." — Bible. I have long been persuaded that not reason, but ridicule, is the only nstrum?nt that will convince some people of the error of their ways." The Methodists' Christian Advocate &■ Journal. NEW-YORK: 1829. Southern District of JVttc- York, $9. BE IT REMEMBERED, That on the eighth day of June, A. I). 1829, (h. S ) in t ^ xe ^%" in ^ r{ ^ y ear °* tne Independence of the United States ' *' of America, Andrew Pudney, of the said district, hath deposited in tins office the title of a Book, the right whereof he claims as Pro- prietor, in the words following, to wit : 11 The Spirit of Methodism. A Poem. Supposed to he sung at a Love Feast, to the Tune of Rochdale. With Notes. " ' By their fruits ye shall know them.' — Bible " ' I have long been persuaded that not reason, but ridicule, is the only instrument that will convince some people of the error of their whys.' u The Methodists 1 Christian Advocate if Journal.'' In conformity to the Act of Congress of the United States, entitled, " An Act for the encouragement of Learning, by securing the copies of Maps, Charts, and Books, to the authors and proprietors of such copies, during the time therein mentioned." And also to an Act, entitled, " An Act, supplementary to an Act, entitled, An Act for the encouragement of learning, by securing the copies of Maps, Charts, and Books, to the authors and proprietors of such copies, during the times therein men tinned, and extending the benefits thereof to the arts of designing, engra- ving, and etching historical and other Prints." FILED. J. BETTS, Cl«rk of the Southern District of New- York. INDEX. Verse Methodists— Tbeii experience and sentiments, ] Their brilliant prospects and intention, - - 21 Their candour, charity, and desire to have all united, 29 Their feelings towards Presbyterians and Congrega- tionalism, .-_.-..__._. 34 A true statement of the Calvinistic creed, 60 Their witty remarks, 93 Presbyterian baptism, 101 Their remarks on it, 107 Their abhorrence of Calvinistic disputers, 114 Their way of defending their scheme, -------- 129 Presbyterian ordination, 147 Their sarcastical remarks, - - 191 Their embarrassment, 197 Their opposition to Calvinistic preachers, 203 An anecdote, 205 Their own expenses and books, &c. - - 212 Their way of introducing themselves, 227 Their remarks on Calvinistic revivals, and reasons for interfering, 243 Their ways of proselyting, 264 Their circuit preachers, --------- 283 Reasons why women should publicly speak, 290 Their purity and good works, 295 The origin of their scheme, - 310 Their camp-meetings, and concluding defence. 320 SPIRIT OP METHODISM, AS IT IS DISPLAYED IN NEW-ENGLAND, AND SEVERAL OTHER STATES'; BY THE ARMINIAN METHODISTS. Whitfield, and his followers, strongly advocated the Calvinistic doctrines. Several sects in England are called Methodists. There, the name is applied to all who discover religions zeal. nn SPIRIT OF METHODISM- 1. Let us cry out and loudly shout. Make Heaven's arches ring, And not conceal our flaming zeal. We would like angels sing. '?. We feel the fire, it rises higher, And through our bosoms rolls; Oh, what is this but heavenly bliss? 'Tis glory in our souls. 3. This mutual love, like that above, Is j.ure without alloy ; TSot Calvinists nor devilists Can our sweet peace destroy. NOTES. Verse 1. — It is good to be zealously affected always in a good thing. The gospel requires that zeal which is ac- cording to knowledge ; a zeal prompted and governed by the wisdom which is pure, peaceaole, gentle, and easy to be entreated, full of mercy and -ood fruits, without partiali- ty, and without hypocrisy. But when self love, false hopes and wrronu vie* . are wrouah f ] p} ejrtaruaJ exc lements, into a religious fervour, the result w no more I.ke hol } zeal, than the glare of lightning at midnight, is like the bright shining of the sun in « etrtr ■8 yHB epiRn 4> Let such ns please hold up decree And talk of doubts and fears ; We've heard such stuff full long enough, And turn away our cars. 5. We plainly see that grace is free For all the race of man ; There's but one call, and that's to all, And God saves all he can. 6. He calls and strives, prolongs their lives, Will let them come on trial ; With much ado he gets a few, From most he meets denial. 7. Such as consent, did first repent > And their sad state deplore ; Thus they begin to conquer sin, And then he helps them more. Verse 5. — And God saves all he can. This sentiment, which is essential to the Methodist's scheme, leads directly to Universalis!!!, For his power of saving men is neces- sarily unlimited. He asserts that he has mercy on whom he will have mercy, and that he is gracious to whom he will be gracious. — Rom. ix. Besides, if there is no differ- ence between a special and general call, as they contend, the apostle Paul asserts universal salvation ; for he asserts that all will be saved who are called, in his sense of the word. See Rom. viii. 30. 1 Thcss. v. 24. The Bible, however, very plainly speaks of two calls, a general, and special or effectual call. Verse 7. — Did first repent. According to the Methodists, when a sinner is alarmed and conscious of guilt, he is a true penitent. They always place repentance before re- generation, and make it consist in selfish fear. But such repentance is merely tho sorrow of the world. True re« OF METHODISM. ** B. For while they pray they come half way ; He gladly meets them there, And leads them through, so makes them new } In answer to their prayer. 9. We heard his call, we saw our thrall, The danger we were in, Then without force we took the course That freed our souls from sin. 10. Not sovereign grace, in any case, Saves one more than the rest : All may accept, all may reject, The portion of the blest. 11. He's given grace to all our race, But now he works by means ; If he should bind or force the mind. He'd make us all machines. pentance, of which they seem entirely ignorant, implies a radical change ; it is sorrow for sin, arising from love to God, and reconciliation to his holy law. Hence there is joy in Heaven over every sinner that repents, in the sense of the gospel ; for in repenting, he turns to God, and is ac- cepted. Verse 11. — The Methodists, as it appears from their dis- cipline, preaching, and from most of their writings, viru- lently oppose the doctrine of sovereign grace, and contend that God cannot make sinners willing by any direct influ- ence on their hearts. Hence they say he does no more for one than for another, as the reason why one accepts of sal- vation rather than another. But this is as contrary to rea- son as it is to the explicit language of the Bible. That he can and will exert such an influence as to make sinners willing, when and where he pleases, through the means he has appointed, is the only security for the continuance and 1* 12. It is our part to change the hear! . This work we must fulfil ; He loves our souls, all things controls, Except the human will. 13. This we were told, and thus were bold To give our hearts to him ; None can do so, until they know He first accepts of them. 14. We fast and pray, and give away When private good requires, And would not miss of future bliss, Which claims our hearts desires. 15. Thus to possess true happiness, We make our interests bend ; There is no man that ever can Aim at a higher end. 16. Here we may stay until the day We rise above the skies, completion of the church, and the only encouragement we have to pray for their conversion. Verse 15. — Their scheme discards disinterested benevo- lence, and is built on supreme selfishness. They deny that we ought to love God for what he is in himself, and they make our obligations to love him rest entirely on his love to us. Thus their Discipline says, page 66, " There is a necessity of our being justified by faith in his blood, with- out which we cannot come to know that he loved us, and washed us from our sins in his blood. There is a necessi- ty of knowing his love who first loved us, without which •we cannot love him." They pervert a passage of scrip- ture to prove that God's love to us is the only motive from which we can love him. 1 Jo/m, iv. 19. Tv»r, — According to them, evrrv saint on earth may Q] M I. I lie n Or we may fall, and so lose all. And sink no more to rise. 17. Thanks to free will, we're happy still, And shall be so above ; We all are free, and do agree To keep our mutual love. fall away and be lost ; and God lias not positively engaged to preserve any, but makes it depend on themselves whe- ther they persevere. Still they expect to be saved ; some of them are very confident that they shall continue to the end, and be saved. On what does their confidence rest ? Not on the power or faithfulness of God, for they deny that his attributes are any way concerned, as to the fact whether they persevere ; they deny that any special assist- ance is to be expected from him, except what they obtain by their own efforts. It follows, then, that their confidence rests entirely on their own freedom and resolutions; and that if they do persevere, the glory of that circumstance is to be ascribed to their free will. M But we have not so learned Christ." He assures us that while some, who ap- pear pious, will apostatize and be lost, true believers shall never perish ; that " he is able to save them to the utter- most, that come unto God by him, seeing he ever liveth to make intercession for them." He is able, not merely to save them on condition they make themselves persevere, but he is able to secure their perseverance ; 4fc to keep them from falling, and present them faultless before the presence of his glory with exceeding joy." He is able to do this consistently with their free agency and accountableness, consistently with all the warnings and exhortation he has given them. Indeed these warnings and exhortations be- long to that system of means which he has adopted for preserving them, and which he lias engaged to render ef- fectual, ft appears from John xvii. and from numerous other inspired passages, that he has prayed for every one of them, as truly as he prayed for Peter, that their faith fail no/, and that they are in consequence kept by thf pover of God through f.utii unfo rnkxttUm 18. Grace freed the mind of all mankind From the orig'nal sin ; Grace made them free, grace made them see. From grace good works begin. Believers, while on earth, must consider themselves as in danger, and the promises as made to them conditional- ly. For they have not absolute certainty that they are yet interested in that covenant, which is ordered in all things, and sure. Nothing but perseverance to the end in a course of holiness, can complete the evidence of their adoption. A perseverance through life in a religious pro- fession, zeal, joy, and hope, will not secure salvation, unless they are in accordance with the leading truths of the gos- pel, so as to arise from true faith. Even true believers will perish, unless they voluntarily watch, pray, and keep them- selves in the love of God. w But he who has begun a good work in them will perform it," by causing them thus to persevere. He can and will directly influence their hearts for this purpose. His people shall be luilling in the day of his power. Hence, nothing can separate them from the love of God, which is in Christ Jesus our Lord. Con- sidering his powerful intercession for them, his promise, covenant, and oath, it is impossible that they should be lost, in the same sense that it is impossible for God to lie. Thus Calvinists hold that final salvation depends ulti- mately on the power and faithfulness of God ; while Me- thodists hold that it depends ultimately on human agency. They are therefore consistent in holding that all the saints on earth may be lost; for human agency affords no securi- ty that any of them will be saved. They would be more consistent, should they hold that all will be lost; for univer- sal damnation is a legitimate inference from their scheme. Verse 18. — The sentiment that Christ has done away original sin, and given grace to all mankind, hes at the foundation of their scheme. They pretend to prove this by three passages, John 1. 9.; Rom. v. 18.; 1 Cor. xii. 7. These passages are well explained in Scott's Bible. It would seem that a person of the weakest capacity might OF MSI BOKSM, 13 19. So after all, we say with Paul. Salvation is of grace ; We know we're right, and with our might We'll sing our Maker's praise. 20. We'll own our name, nor yield to shame, Though grievously opprest ; Well take the cross, sustain the loss, And thus we shall he blest. THEIR BRILLIANT PROSPECTS. 21. Our number grows amidst our woes, And growing will endure ; Our growing fame we'll all proclaim, .None have a cause so pure. 22. The journals sound our fame around. We know what this denotes ; All will respect our rising sect. Who wish to get our votes. 23. We know the tricks of politics, And where we can prevail, perceive, by reading them in the connexion in which they stand, that they have no such meaning as the Methodists give to them. Christ has placed all men on probation, having provided salvation for them. When any comply with the conditions, they are accepted ; the rest remain in the gall of bitterness, children of wrath by nature, enemies to God. There is not the least evidence in the Bible that children enter the world in a justified state, or that they have any faculties or gifts bestowed on their minds by grace ; but they are said to go astray as soon as born, to be under condemnation till they are born again by renewing grace. But such as die in infancy may be renewed and Btved 11 XHE SPIKIT We know the great will seek our weight. That we may turn their scale. 24. The thoughtless clan approve our plan. And 'tis a happy omen, For 'twas foretold by John of old, "The earth should help the woman." 25. While earth and heaven approve our leaven. And ravens seem to feed us, We almost guess that in this case Success has been decreed us. 26. At least we know that we shall grow And burst our bai ds asunder ; Our foes shall own our new "jaw-bone." And all the world shall wonder.* 27. 'Tis the intent on which we're bent, To turn things right side up, And hen we mean to make all clean. The platter and the cup. 28. We disunite and proselyte Those who obstruct our way, And thus prove true, and service do To him whom we obey. 29. But still we greet them, and sometimes meet them, E'en at their gospel feast ; * Sec Rev. xiii. '>. Verso 29. — Many pious persons, of limited information who mean no barm, and consequently suspect none, arc oF METHODISM. 1(3 We wish them well, would not compel, Nor harm them in the least. 30. We're not precise, nor over nice, Respecting our communion ; The world shall see our charity, And how we long for union. 31. Let pride be made to hide its head, And party spirit blighted, And names no more exert their power ; Let Christians be united. 32. W T e long to see them all agree, And loving one another, All act their parts with friendly hearts, As ifthey had one mother. 33. There soon would be such harmony, If all would let us guide, But we are foiled, and all is spoiled By Presbyterian pride, induced to think that the Methodists are inoffensive, and may do some good. Unwilling to displease them, they yield to their wishes, encourage their meetings, and some- times attend, and think they preach pretty well. They have no intention to join them : but their example leads the rising generation to attend, and to form such attach- ments as ultimately to be ensnared. In a similar way the papists are making inroads at ihe south and west. Their zeal, love, affectation of sincerity, humility, and candour, are similar to those of the Methodists. They are equally fluent in quoting scripture, equally fervent in their address, equally fascinating in their manner, and equally skilful in making proselytes. 10 i 'iii-i SPI4U i "34. That stiii'cold sect will still object And hinder our increase ; Their lofty towers must yield to ours? Or there can be no peace. 35. But all must see antiquity Seems friendly to their claim ; What we have more still to deplore, The Bible does the same. 36. Their forms and scheme will somehow seem And all that they profess, To be like those who from their foes Fled to the wilderness ; 37. That hidden few who still were true, While under papal power, Whom fire and blood, the serpent's flood, Still threatened to devour. 38. But we suspect that this old sect Is doomed soon to decay, And yield their name, and every claim, To our superior sway. 39. As sunk the Jews, who did refuse The offer of salvation, Let all go down that will not own Our famous dispensation. Verse 37. — Rev. xii. 15. And the serpent cast out of his mouth water as a flood, after the woman. Rev. viii. 7 Airtl there* followed hail and fire, mine-led with' blood. OP METIIODIS31. 1 t XilEIK FEELINGS TQWARDS PRESBYTERIANS. 40. Our souls detest, above the rest, This Presbyterian crew ; That they hate us will bring a curse On every thing they do. 41. With all their might they hide the light Which we pour on the world ; In their old way they hold their sway, Their banners still unfurled. 42. Though cold and weak, they seem to seek To show their consequence ; They have their tools, their bible schools, And their church conference. 43. They sometimes preach just what we teach, And talk of free salvation, Then shift their course, and with great force Preach up predestination. Verse 40. — This implacable enmity against Presbyteri- ans and Congregationalists, can arise from nothing but hos- tility 5 against the doctrines of grace. For these denomi- nations have treated the Methodists with peculiar lenit}% and have showed even an undue solioitude to secure their co-operation in support of charitable institutions. But their unpardonable offence, in view of the Methodists, is, that they sometimes contend for the faith which was once delivered to the saints. Verse 42. — See Christian Advocate and Journal, Janu- ary 2, 1829. Verse 43. — The Calvinists believe and preach that sin- ners are able to do what Gt>d requires, and that nothing hindera them but a criminal unwillingness ; and that this unwillingness, if overcome at all, must be overcome through 2 18 THE .SPIRIT 44. Will Heaven bless such naughtiness. Such gross adulteration ? But Heaven and we shall yet agree About their destination. 45. They'd make a truce, and us seduce To help them publish tracts, But we despise their thin disguise, As well as their attacks. 46. They seek to please, omit decrees, And act a fawning part ; ,But 'tis deceit, we see the cheat, They're Calvinists at heart. 47. They must not claim our bishop's name, Nor any of our class ; The scriptures say, and we obey, " Join not the ox and ass." the use of means, such means as God has appointed, faith ful instruction, exhortations, warnings, and invitations. Hence with perfect consistency they address the conscience, and fervently urge sinners to become reconciled to God, assuring them that all things are ready for their reception ; for while they believe that God is a sovereign, and works all things after the counsel of his own will, they believe that he has connected means with ends, and that as he is determined to save some sinners in a particular way, he is determined not to save them in any other way. Thus they believe and advocate the whole gospel. But the Methodists deny at least one half of the gospel. While they admit that salvation is provided for all, and that all ought to comply ; they deny that God has secured the salvation of any. His covenant, oath, and eternal purpose, which secure a redeemed church, and which are a thousand times and in # a thousand ways repeated in the bible, they virtual- ly denv ot METHODISM. 19 48. The long-ear'd beast may starve or feast, But never can be pretty ; It is unclean and always mean, But still it claims our pity. 49. As we've begun like Abram's son,* So we will stand alone ; Should we unite, we could not fight, Nor hold what is our own. 50. Bending our force to one straight course, Collecting all our rays, We'll clear our way, and then display One Methodistic blaze. 51. We have of late become so great, While only in our prime, We will contrive to grow and thrive, And make our name sublime. 52. Should Pharaoh see what is to be, And dream another scene, He'd see the worst show their heads firsts The fat eat up the lean. 53. He'd look again through all the plain, And see our harvest waving, And not an ear would there appear, But such as are worth saving. 54. Although we view this sinking crew As bordering on th' infernal, * Tshmael. 20 THE SriKIT We'll be as mild as any child— Our weapons are not carnal. 55. Our constant aim is to reclaim Their precious souls from blindness. To set them free from bigotry, And do them thus a kindness. 56. O ! who can think about the brink To which they're drawing near ; And let them go right on to wo, And never shed a tear ? 57. Our rising sun has now begun To chase their fogs of night ; How sweet they'd sing if our day spring Should fill their souls with light. 58. A part profess some holiness, And seem to seek salvation ; But this proceeds from our good deeds, Which move their emulation. 59. But stop awhile, and hear and smile, And afterwards proceed ; One of their nest speaks for the rest. And promulgates their creed. THE CALVINISTIC CREED. 60. " All may perceive what we believe, The scheme that we defend ; Plain scriptural truth we teach our youth, For this we must contend. *l MSI H0DI1 *J1 01. " The scheme we claim must be the same That had inspired protection, Because it tends to the same ends, And meets the same objection. 62. " Truth is our guide ; with those we side, Who're governed by the scriptures; But we're not bound by what is found In any human strictures. 63. " Since there have been such pious men As Calvin, Edwards, Dwight, Who had acquired, though uninspired. Extensive scriptural light : 04. " Things that they wrote we sometimes quote, Their works we often read ; In some things we may disagree — The bible is our creed. (jo. " This book we take as what God spake In its most obvious sense ; Compare its parts, but use no arts, And would give none offence. GO. u This shows mankind that they are blind, It shows that God is holy, And to what end he'll all things bend. Advancing his own glory ; 67. " Unfolds his plan for saving man, Shows why the Saviour died, And that he will be sovereign still. And stain all human pride. 9t Tm: BPiMT 68. " We rose at first from humble dust. In guilt did life begin, We spent our days in sinful ways, Have still remains of sin. 69. " We should despair of any share Among the saints in light, Did not God's word kind hope afford To cheer the gloom of night. 70. " His word is near, and all may hear Its joyful, glorious sound — c O sinners, live, I can forgive, For I've a ransom found.' 71. " A general call is made to all, But sinners will refuse ; While they are deaf, through unbelief, God's mercy they abuse. Verse 71. — None more firmly and consistently believe in the freeness of salvation than Calvinists do; and none more fervently invite and urge sinners, of every descrip- tion, to comply with the terms of salvation. But they be- lieve the whole gospel. Hence, while they believe that all may be saved, they also believe that some shafl be saved. These two sentiments are kept in view through the bible ; they are distinctly advanced by our Saviour in the same connexion. — John vi. 39, 40. lie asserted that all whom the Father gave him s/uill be saved, and that all, by be- lievu'g in him, may be saved. He has promised, covenanted, determined, and declared, with an oath, that some shall be saved to the praise of the glory of his grace. Ilenre he has rendered it certain that some shall be willing to comply with the terms of salva- tion through the appointed means ; for it is not otherwise possible for them to be saved. Hut all will not be ^nved. 0] METHODISM . % * Thus we delayed and disobeyed, And should have done so still, But grace divine did on us shine, And reconciled our will. for they will not become thus willing. Hence it follows that he has made it certain that some will be willing rather than others. Thus, after promising Christ a seed to serve him, God said, " thy people shall be willing in the day of thy power." If it were not his work \o convert sinners or make them willing, it would be not merely inconsistent, but impious, to pray that he would convert them. The Me- thodists, on their principles, insult him when they pray that he would do this, for they ask him to do what they say he cannot do ; but if they should deny this charge, and say that he can and does make sinners willing, when and where he chooses, they would, by saying this, abandon their creed and become Calvinists. For if God thus makes any sinners willing to comply with the terms of salvation, he makes them differ from others, and designs to make them differ. As is he is unchangeable, he always designed this ; that is, he chose them in Christ before the foundation of the world, that they should be holy. Though the Me- thodists should not immediately adopt this conclusion, yet they would ultimately embrace the whole system of Cal- vinism, and could not consistently avoid it, if they would consent that God should have the glory of converting sin- ners, by admitting that those, and those only, comply, whom he makes willing. The Methodists err in almost every respect : but this is the point from which they, in common with all other er- rorists, commence their aberration. They deny that God, as a holy sovereign, makes some sinners willing to comply with the terms of the gospel, and justly leaves others to their own chosen way. Admit this point, and you will see that the bible contains one consistent, harmonious scheme of doctrines, precept^ invitations, and threatenings and promises. Deny it, and you will lose sight of that fill symmetry, and through a bewildered state of % \ TIIK SPIRIT 73. " Adored be his sovereignty, That we can speak his praise, And millions more shall yet adore His purposes of grace. 74. " Grace he bestows on whom he chose. And offers to the rest ; While all may come, he will draw some To be for ever blest. 75. " We do not know why he does so. But know that he does right — Father, we say, this is thy way, It seemed good in thy sight. 76. " With him we join who is divine, In using this expression ; m He viewed displays of sovereign grace With joy and calm submission. mind you will be liable to adopt any cunningly devised system of error, and to think it is the gospel. There is a way that seemeth right unto a man, but the end thereof are r?ays of death. Admit this point, and you will be a Cal- vinist. Deny it, and the more you study religious subjects the farther you will wander, kw ever coming and never able to come to the knowledge of the truth" — Wt in endless mazes lost." Verse 76. — " At that time Jesus answered and said, 4 1 thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.' " — Mai. xi. 25. In connexion with this expression, Jesus invites sinners to come to him, and learn of him, that they n#&y find rest to their souls; in- timating that they never will be satisfied with divine sove* reignty till they leain of him. OF METHODIS3I. 25 77. u It is his the part to change the heart, And ours to seek salvation ; To seek and pray, that others may Accept the invitation. 78. " When any here begin to fear, And see their ruined state, T ; - hoped that they will yet obey, Uefore it be too late. 79. " But though distrest, with guilt opprest, They're not freed from the curse, Till they believe, and Christ receive, But still are growing worse. 80. " When from free choice they hear his voice, Renouncing all their sins, It is because the Spirit draws, And thus the work begins. 81. " Now they are still, and own the will Of their Almighty Lord, His name adore, his grace implore, And tremble at his word. 82. " While he imparts grace to their hearts, His glory they proclaim ; They love his laws, they love his cause, And all that love his name. 83. "They've still remains of sinful stain- And sometimes doubt and fear, But they are made, by special aid, To hone and persevere. M THE SPIRIT 84. " They've no desire for that strange fire, Enthusiastic zeal, Which so controls deluded souls, Trusting to what they feel. 85. " By works of love their faith they prove, Kept by God's mighty power ; By concert, prayer, and watchful care, Make their election sure. 86. " When gloomy death shall stop their breath. And free the immortal mind, They'll calmly go from all below, A better world to find. 87. " There freed from sin, and trusting in God's comprehensive plan, They'll this repeat, grace does complete. The work that grace began. 88. " The holiness that we profess, And never can transmute, Has many names, but always claims True doctrine, love and fruit. Verse 88.— The doctrines of the gospel lay a foundation for a correct experience and for a holy life. They may be compared to the roots, and experience to the branches, while good works are the fruit. A correct belief, a correct experience, and a correct practicp, constitute the religion which the gospel requires. Good works without experi- ence is hypocrisy— experience without doctrine is fanati- cism—doctrine without experience is Antinomianisn. Any two of these without the other will constitute some heresy that iR inconsistent with salvation. OF METHODISM. 27 99, • Where one of these, name which you please. Is taken from the rest, There is no grace found in that place, Whatever is profest. 90. " Good works alone will not atone For any one offence ; Correct belief gives no relief Without experience. 01. " Experience too will never do. Unless the faith is right ; 'Tis but a blaze that soon decays, A meteor of the night. 9& " But where all these three properties Are in one person found, They show that he has piety, They prove his heart is sound/'* THE REMARKS OF THE METHODISTS ON THE ABOVE CALVINISTIC CREED. 03. This is their scheme, the very cream Of all their wit and learning ; Verse 93. — This Calvinistic scheme, which God has so Extensively blessed, which is so honourable to him, so alarming to sinners, so consoling to saints, so conducive to holiness, and so consistent with itself and the whole scope of the bible, the methodists treat with ridicule and bur- lesque in their sermons. One of their preachers says, I would rather spend my breath in blowing up bladders than in preaching it. Another says, if I wished to advocate the cause of Satan, I would preach it. Another says, it came from hell, and will go back to hell ; would to God I 28 THE SPIRIT O who can utter how much butter It would produce by churning. could now preach its funeral sermon. Another says, if it is true, sinners can face the Almighty at the day of judg- ment, and charge all their sins and guilt on him, and im- peach him if he presumes to punish them. This is not the language of their illiterate preachers merely, but of their ruling elders and bishops. Even Mr. Wesley, their great father, says, " On supposition this doctrine is true, (call it election, reprobation, or what you please, for all comes to the same thing,) one might say to the adversary, the devil, thou fool, why roarest thou about any longer ? Thy lying in wait for souls is as needless and useless as our preach- ing. Hearcst thou not that God hath taken thy work out of thine hands, and that he doeth it much more effectual- ly? Thou, with all thy principalities and powers, canst only so assault that we may resist thee ; but he can irre- sistibly destroy both soul and body in hell. Thou canst only entice, but his unchangeable decree to leave thousands of souls in death compels them to continue in sin till they drop into everlasting burnings. Thou fool, why goest thou about any longer, seeking whom thon mayest devour? Hearest thou not that God is the devouring lion, the de- stroyer of souls, the murderer of men?" See tract 35, which the Methodists have republished and sent through the United States. In all their periodicals they repeat the assertion, that if Calvinism be right, Methodism cannot be wrong, since it is only a part of God's plan. This assertion, so many thousand times repeated by them, takes it for granted that it is no matter what we believe and do if God has decreed all things ; that is, if he has an all-comprehensive plan, it is no matter how much we insult him ! The blasphe- mous inferences which they attach to Calvinism have done much towards furnishing drunkards and hypocrites with their excuses and objections. Thus multitudes, who be- lieve that all things are decreed, and oppose the Metho- dists, still admit their conclusions. Some of this descrip- tion are connected with different denominations, but most OF METHODISM. 29 94. Could we relate it, we could so state it That 'twould not seem just so, But here's the root, the cloven foot, Hence we will let it go. of them belong to no religious order. They make no dis- tinction between God's preceptive will, and his decretive will. Hence they virtually deny his moral government, and justify themselves for their wickedness, on the ground that they cannot do otherwise than God has decreed, and say if they are to be saved they shall be, and if not they cannot help it. Some of this description have professed religion, and value themselves on their orthodoxy and op- position to Methodism. They plead their dependence as an excuse for their sloth and lukewarmness. They talk about the imperfection of saints as if it were not their duty to be perfectly holy ; about saints' perseverance as if they might be saved without working out their salvation ; and about waiting God's time to convert sinners as if he did not work by means and instruments. Methodist preachers in their peregrinations, often come in contact with these pseudo-Calvinists, dispute and wran- gle with them, and then extensively proclaim abroad their blasphemous expressions as a specimen of real Calvinism. But this is disingenuous, for these mongrel sentiments are but the spurious offspring or conclusions of Methodism from Calvinism ; they are equally disowned and abhorred by both. But the orthodox Presbyterians and Congrega- tionalists do not, for the purpose of renouncing them, imi- tate the Methodists in resorting to the opposite extreme, so as to procreate errors equally monstrous and absurd. The course which the scriptures mark out is straight and plain. To turn from it to the right hand is as fatal as it is to turn to the left. As two persons, by pursuing directly opposite courses, would ultimately meet, so all religious sentiments that deviate in any direction from the Calvin- istic meridian, tend to inlidelity as their common and ulti- mate Thule. Verse 94.— The Methodists, when they pretend to show 3 30 THE SPIRIT 95. This mixt up mess, which they profess. Would make your palate tingle ; It does not seem like our smooth scheme,* And does not like it jingle. 96. It might, forsooth, seem like the truth. If they would let us mend it ; When we'd destroy its base alloy $ They strenuously defend it. 97. So deaf are they to what we say, To forms so much enslaved, We almost cede what's in their creed. They're totally depraved. 98. But to deny their piety Might seem to be too bold, Hence, though we fear they're not sincere ; We'll only say they're cold. $9. We have no schism about baptism, And care not what they say, For we baptize by compromise, Adopting any way. 100. But we'll again let them explain, If they will but be brief — Now hearken well, and hear them tell A piece of their belief. what are the sentiments of Presbyterians and Congrega- tionalists, always misrepresent them, and then undertake to confute what no denomination believes. OF METHODISM. , 31 PRESBYTERIAN BAPTISM. 101. M It was decreed a holy seed Should long this earth possess ; Successive rise till nature dies, Through parents' faithfulness. 102. " This covenant made first with our Head, To Abram was revealed, To be conveyed to all his seed By circumcision sealed. 103. " But water now, as most allow, Has superseded blood ; This rite we prize, our seed baptize And dedicate to God. 104. " Such as believe, should now receive This holy christian badge, Unless apprized they were baptized While in their infant age. 105. " 'Most all modes are left to our care. Referred to our discretion, Where is it found thai God has bound His people to immersion ? 106. "The word baptize surely implies A different allusion ; The thing confest is oft exprest By sprinkling or affusion." THE REMAKKS OF THE METHODISTS. 107. We'd pass this by without reply. And let them live at ease. 32 THE SPIRIT But their baptism and every ism. Is mixt up with decrees. 108. A holy seed is here decreed, But still an infant throng Must go to hell, their preachers tell, Though only a span long. 109. The non-elect God will reject, Though they have been baptized, But all the rest must needs be blest — Why then is this rite prized ? 110. Why baptize those whom God first chose, And destined to be saved ? Baptized or no, to heaven they'll go, Though totally depraved. 111. Thus Calvinism annuls baptism, Defeats its very end — But here we stop, let this point drop, For this no more contend. Verse 109. — This is a fair specimen of the way in which Methodists pervert the doctrine of divine decrees. The ah- surdity of it would be seen at once if applied to temporal things, which are as really subject to divine decrees as spi- ritual things. God has determined that a number of farm- ers, through industry and economy, shall have a good supply of produce next year, and that others, through their sloth, shall have nothing. But according to the Metho- dists, if God has determined these things, farmers need not use any means at all ; some will have a crop, and some will not, even if they all neglect the means. Nothing ran be more false. OF METHODISM. 3$ 112. Baptists and they may have their way. And hold long disputations ; We slight the event, our time is spent In other occupations. 113. But when they urge their horrid scourge. That fate all things controls, This is a thing that strikes a string, Which vibrates through our souls. Verse 113. — How much better it would be for the Me- thodists to become reconciled to divine decrees, than to en- dure so much pain on account of them, or to take so much pains to prove that they do not exist ! If they should suc- ceed in believing that God does not work all things after the counsel of his own will, and is not determined what to do with his creatures, they cannot enjoy the delusion long. In the light of eternity they must for ever see that he is a sovereign, that he has declared the end from the beginning, that his counsel will stand, and that he will do all his pleasure. That inconsistent scheme they have in- troduced for the purpose of excluding divine decrees, does not remove one difficulty respecting them. They are obli- ged to admit that God foreknew whatever comes to pass, that he saw the whole from eternity. Hence there was an absolute certainty that all things would come to pass just as they do. But what made it certain ? Calvinists say God foreordained them, and that he did it in such a wa}j as U,;;ecure the free agency and accountability of men, the connexion between means and ends, that all the free* dom which exists is a part of his plan. But Methodists deny that God rendered certain the things which he fore- knew as about to come to pass. Hence they, and not the Calvinists, virtually hold to fatalism. This is heathen fate, that a blind something rendered future things certain, and Jupiter foresaw them as a mere spectator. The Metho- dists, by denying divine decrees, and admitting God's fore- knowledge, virtually adopt the same absurditv. 3* •34 MIB SPIRIT 114. Their men of war we much abhor, And dread the texts they bring, And dread to run like Jesse's son, To meet them with our sling. Their Christian Advocate and Journal, January 16, 1829, asks M Can a man act otherwise than God knows he will ?" and answers yes, or he is not a free agent. " But will he act differently from what God knows he will?" and answers " no, for God's knowledge is perfect." These an- swers are correctly given, and may be given with the same propriety respecting divine decrees. Men can do different- ly from what God has decreed, because they are all free agents, but they will not do differently, for his all-compre- hensive plan is perfect. The certainty of future events is as absolute and unchangeable on their scheme as it is on the Calvinistic scheme ; but their scheme virtually refers this certainty to blind fate or destiny, while Calvinism refers it to an infinitely wise and benevolent purpose of God, who has made all things for himself, yea, even the wicked for the day of evil. On their scheme, many events transpire to which we should in no sense be reconciled, and in which the hand of God should not be acknowledged ; events which, all things considered, he and his holy kingdom will for ever regret. But Calvinism holds that all things work together for the glory of God and the highest good of his people, according to his purpose. It is impossible to conceive what advantage the Metho- dists' scheme can have respecting human freedom. Let them imagine the highest degree of liberty that sinners on probation can possibly have, and Calvinism will a^Sord with them in this respect, and at the same time show from scripture and reason that God has always had wisdom, power and benevolence sufficient to concert a plan that should include this high degree of freedom, and all the ac- tions which will ever flow from it, and that he has done this. There is no difficulty in understanding the fact that God fore-ordained whatPoevor rometh to pn ss, This is not a KETHOD] iii> 115. For like Goliah, that old deii(.T ; Our Israel they defy, Like him they stand, with sword in hand, But will not like him die. secret thing ; it is revealed and belongs to us. But all the difficulty respecting it arises from a presumptuous attempt to understand what lies beyond the limits of our mental powers. We do not know how God could make moral agents, nor how he could preserve their freedom and at the same time determine their actions ; but that he has done both is sufficiently obvious. To deny it, is to reply against him and impeach his power and wisdom, as well as his ve- racity, and to exhibit his government as in a confused and gloomy state. It becomes us to be still and know that lie is God; to give him the credit of having secured by his unalterable plan the freedom we enjoy, the events which transpire through human agency, the connexion between means and ends, the highest good of his kingdom, and to bow submis- sively to his preceptive will, remembering that it is a part of his plan that each one shall be judged according to the things done in the body. Our future actions and conse- quent destination are known only to God. Were his pur- pose respecting them revealed to us, it would not be a rule for our conduct, nor any excuse for sin ; it would leave us as free to act as we could be if no divine purpose existed. It was the duty of Pharaoh, Peter, and Judas Iscariot, to act directly contrary to the revealed purpose of God re- specting the crimes they were to commit. For it was not only his purpose that they should commit these crimes, but that they should do it unreasonably, inexcusably, and through the abuse of their free agency ; and at a time when they might do otherwise. The same is true respecting all the sins that ever have been or ever will be committed. It will appear at the day of judgment that the perpetrators might have done otherwise, and that it was the purpose of God that they should perform these particular actions while they had liberty and opportunity to avoid them, and were under W THE SflKJl 116. Our cause is just, and fight we must. This fact they ought to know ; To stand aloof, receive reproof, And not return the blow. 117. 'Tis a fine sight to see them fight, And each his brother sting ; To pierce our hearts with their sharp darts. Is quite another thing. 118. Should they succeed to prove their creed, (The thought we will repel,) We almost know that we must go Down to the gulf of hell. 119. If we should die, we can't comply With what they all adore ; A God of fate we can but hate, And hate for ever more. 120. 33ut though their scheme makes ours a dream. And drives us to despair, These cruel foes will still oppose — Oppose us every where. 121. For all they do to prove it true, To show their cause is good, Is one severe and glittering spear, Aimed at our soul's life-blood. solemn obligations to avoid them. To say that he could not decree things in this way is virtually to say that fre < annot be a moral governor. OF M.ETIIODTSM. 3 132. Divine decrees destroy our peace, Like very frightful omens ; We feel a wound when they expound The eighth or ninth of Romans. 123. Had Paul foreseen how much we've been Distressed by his harsh statements, He'd not have used words so abused, Or added some abatements. 124. Dear precious man, ice don't complain. Thy meaning we'll unravel, But we lament that thou hast lent These men such room to cavil. Verse 124. — The Methodists seem unwilling to deny the bible directly, but they are determined at all events to re- ject the humiliating doctrines it contains, and to believe that the salvation of sinners is placed in their own hands. To make their scheme appear consistent with divine in- spiration, they have altered the meaning of almost every term that relates to theology. In this way they induce many persons to believe that they do not differ widely from Calvinistic ministers. They talk and preach about depravi- ty , redemption, grace, holiness, reperttance, faith, justification, self-denial, regeneration, the laic, the gospel, the divine go- vernment, &c. ; and fervently exhort men to have religion. But the meaning they give to all these terms, the charac- ter they ascribe to God, and the motives they urge on men, are totally wrong : but it is by perverting the mean- ing of grace, and giving a stock of it to the whole human race, that they attempt to unravel what St. Paul says about salvation being of grace and not of works. Grace, which he uses to signify unmerited favour, they consider as any favour shown to angels or men ; even our natural abilities they call grace. Hence they confound the dis- tinction which Paul makes between grace and works. faith, which ia a humble, cordial confidence in the Xto liou stun • 125. We should not fear if thou werthere To explain what thou has written, But should exult with great tumult, To see our foes all smitten, 126. But when they claim thy lovely name. And quote what thou didst write, And make it read just like their creed* We hardly dare to fight. 127. We sometimes feign to show disdain. And leave them in the field, But while we hate a long debate^ We hate to seem to yield. truth, faithfulness, wisdom, power, and mercy of God, and always implies a new heart, they suppose means merely a belief that we shall be saved, and that Christ died for us in particular ; at least they contend that such a belief is true faith, and that after a person has got it he will love God. They endeavour to evade the reasoning of Paul {Rom. ix.) to prove particular election and reproba- tion, by applying what he there says to nations exclusive- ly, and for this purpose refer to Jertmiah xviii. This evasion serves merely to confuse the minds of the hearers. If God has a right to elect and reprobate nations, he has a right to elect and reprobate individuals. In consequence of his thus electing the Israelites, millions of that nation received everfctsting salvation, while the descendants of Esau were left to perish. But the Apostle adduced this circumstance, and the case of Pharaoh, to show that God lias a right to use sinners as a potter does a lump of clay, to make some vessels to honour and some to dishonour. His argument is, that salvation is wholly of grace. From the nature of grace it follows that God may withhold or bestow it as he pleases ; and that for doing this he is ac- countable to none, and that none have a rigfet to com- plain OF METHdDIrOI. W 128. We greatly fear that such as hear Will think our cause is weak, Hence with a sigh we thus reply, And answer those who speak : 129. " You must admit God does what's fit, His meaning then infer ; Besides, we read, things not decreed Are called as though they were." 130. What can we say about the clay Held in the potter's hand ? " It is most rational to make it national :" This brings them to a stand. 131. What makes it sure the church '11 endure, And all the prophecies ; Heathens and Jews the Saviour choose, God's holy kingdom rise ? 132. When brought to this, we will dismiss This sad interrogation ; And ask them why they would deny The freeness of salvation ? 133. Or make the Lord deny his word, And partial in his ways, By saying he sets some men free. To others gives no grace ? Verse 129. — Rom. iv. 17. This passage, which asserts that God could speak of things not yet existing, as if they actually existed, since he had immutably decreed their existence, the Methodists explain in such a way as to im- "»e*eh his veracitr 40 CHE fcl'lKli 134. That some he hates and reprobates, And leaves them to the curse, And does presume to fix our doom Without consulting us ? 135. O ! 'tis intrusive — most abusive ! 'Tis an abomination ! We'd sooner view such texts untrue, Than hold to reprobation. Verse 135. — The feelings of the Methodists are express- ed in a sermon published by John Wesley, now tract No. 35, entitled Free Grace. Speaking of God's electing love, by which some were chosen in Christ before the founda- tion of the world, to the exclusion of the rest, he says — " This doctrine represents our blessed Lord, Jesus Christ, the righteous and only begotten Son of the Father, full of grace and truth, as an hypocrite, a deceiver of the people, a man void of common sincerity ; for it cannot be denied that he every where speaks as if he was willing that all men should be saved. To say, therefore, that he did not intend to save all sinners, is to represent him as a gross de- ceiver of the people. If you say lie calls those who cannot come, those whom he knows to be unable to come, those w T hom he can make able to come but will not, how is it possible to describe greater insincerity ? You represent him as mocking his^elpless creatures by offering what he never intends to give." Mr. Wesley totally confounds the distinction between natural and moral ability. Caivinists contend that sinners are able to comply with Christ's invitation, inasmuch as they have all the natural abilities that are necessary, bat will not come unless he makes them willing ; and that he is not obliged to make any willing, but that he is gracious- ly pleased to subdue he will of some, and leave others to their own chosen way. Mr. Wesley proceeds and says, " The doctrine of predes- tination represents the most holy God as worse Uian tire • i ÐODISM. 41 136. As if a man should grab a hen, And hold her by the neck, And bid her choose, or life refuse, So wring it till it break. devil ! As both more false, more cruel, and more unjust. More false, because the devil, liar as he is, hath never said he willeth all men to be saved : more unjust, because the devil cannot if he would be guilty of such injustice as you ascribe to God, when you say that he condemned millions of souls to everlasting fro for continuing in sin, which for the want of that grace he will not give them, they cannot avoid ; and more cruel because that unhappy spirit seeketh rest and findeth none ; so that his own restless misery is a ki d of temptation to him to tempt others. But God rest- eth in his high and holy place ; so that to suppose he, of his own mere motion, of his pure will and pleasure, happy as he is. dooms his creatures whether they will or no, to end- less misery, is to impute such cruelty to him as we cannot impute to the great enemy of God and man ; it is to repre- sent the most high God as more cruel, false, and unjust than the devil. This is the blasphemy clearly contained in the horrible decree of predestination. But you say you will prove it by scripture. Hold — what will you prove by scripture ? That God is worse than the devil * Do you ask what is its meaning then . ? Better it were to say it had no meaning at all, than to say it had such a sense as this; whatever it prove beside, no scripture can prove predesti- nation." Mr. Wesley pursues this kind of rant, taking it for grant- ed that God has no more right to dispose of his creatures than the devil has; that the Sovereign of the universe has no more right to send sinners to hell, while he has power to save them, than the devil has to lead them there. The ninti chapter of Romans is a direct refutation of this im- pious tract. According to the reasoning of Mr. Wesley, God is the greatest murderer in the universe For while common assassins murder a few of their fellow creatures, and Satan, who is a murderer from the beginning, has 1 454 THE SPIRIT 137. We'll shift the ground, and so confound What we cannot endure ; And thus perplex those who would vex These hearts of ours so pure. 138. We'll prove the call is made to all, With arguments complete ; Then quote, and quote what prophets wrote, So cover our retreat. 139. But if we meet with a defeat Where we cannot recede, We'll then reply with irony, " So all things are decreed. 140. " Since this is true, then we may do At all times as we please ; You cannot blame our creed or aim, While we fulfil decrees. 141. " If you are right, you should delight To see our cause prevail ; Do what we will, we shall fulfil God's plan, which cannot fail. killed thousands of human beings, God, who has the keys of death, has swept away whole generations, and put an inconceivable number even of helpless infants to a tortur- ing death. Therefore, according to Mr. Wesley, God is a greater murderer than the devil. u Nay, but, O man ! who art thou, that repliest against God ! Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to form one vessel to honour and another to dishonour M OF MBTHODISX. 43 142. " Thus we are strong, cannot be wrong, 1 With two strings to our bow ;' If our cause dies, then yours will rise, And catch us from below. " 143. This smart retort, our last resort. Sustains our noble cause ; The crowd around repeat the sound, Expressing great applause. 144. We will not lie, but we will try Their preachers to molest ; Tarnish their name, destroy their fame, And try to catch the rest. 145. 'Tis not quite plain they can ordain. But we'll our candour show, Ana stop once more, give them the oar, And see how they will row. 146. Attention all, both great and small, Their speakers take their flight, Their little bark scuds like a shark, They'll soon be out of sight. PRESBYTERIAN ORDINATION DEFENDED. 147. " The ministry, we all agree, Has a successive course ; Ours, we contend, does not depend Upon a papal source. Verse 147. — There certainly have been, in every age. since the days of inspiration, some pious persons opposed to such as would M be lords over God's heritage." Through them, it is believed. Presbyterian ordination has been unm- H iriE SPIRIT 148. "Nor need we trace, through that disgrace. The right of consecration ; There was a seed for ever freed From that abomination. 149. "The mystery of papistry Was like a smother'd flame ; It rose at first from sordid lust, To get the greatest name. terruptedly transmitted to the present day : but this circum- stance is not essential to the validity of the ordinance. The Church of England renounced the Pope in 1534, and were excommunicated by him ; but their clergy consider- ed the ordination he had conferred on them as valid. With more consistency such Congregationalists and Presbyte- rians as were ordained by bishops might reject their episco- pal authority as uns :riptural, and still admit that they had a right to ordain as Presbyters. Indeed, the Church of England themselves, considered at first, and many of their eminent writers have always considered, the episcopal au- thority as a civil appendage, a mere human contrivance. Thus, an act of parliament passed in the reign of Henry VIII. says, " Archbishops, Bishops, Archdeacons, and all other ecclesiastical officers, have no manner of jurisdiction ecclesiastical, but by, under, and from his Royal Majesty. w Bishop Bancroft was the first who put in a claim to a di- vine right. This excited great agitation. Many Episco- palians considered it impious *o p ret and that Christ had invested Bishops with that superiority to Presbyters vtbich had been granted merely to subserve the cause of royalty ; but other Bishops gradually adopted and advocated the theory which seemed so favourable to their reputation. Many will believe what great men confidently assert. Hence, though episcopacy lias no support in the gospel, and though it is known that it was adopted at first, mere- ly as an expediency, yet many really believe that it came from Heaven, and has been preserv"! and transmitted by the Papal Church ' Mi KETHODISM. 45 150. %i This pride possest the apostles' breast, Exciting emulation ; Then they inquired whom Christ desired Should hold the first gradation. 151. " (To give the sense the present tense, Their question seems to bear ;) 1 Pray, Master, do inform us who Shall have the Bishop's chair.'* 152. " Jesus replied, and checked their pride, Corrected their false notion ; Told them he meant none whom he sent Should ever seek promotion. 153. " Humility forms one degree, By which they may be noted ; But he provides no way besides For them to be promoted. 154. "Twelve he ordained, their work explained, Commissioned them at large ; To show that they had equal sway, He gave them all one charge. 155. " This will descend till time shall end — But they were also fitted To do his will, with special skill, That never was transmitted. 156. " None now can claim the apostle's name, Though some would think much of it ; For when released their office ceased, As did that of a prophet. Matihm xviii. 1. and Luke xxii. 24, 25. 16 rur spirit 157. "All Bishops then, were humble men. Who sacred office bore ; Elders, as peers, were overseers — A Bishop meant no more. 158. " The word was used, when not abused, For any settled pastor ; At length it meant, by vile consent, A high assuming master. 159. " All presbyters, or ministers, Sustained an equal state, Till they began to mend God's plan, And made the Episcopate. 160. " A few, at first, received a trust, In deference to their age — An undue share of pastoral care, That raised them on the stage. 161. " This courtesy made one degree Toward that ambitious height, Which few disdained, and some obtained. Then claimed it as a right. 162. " With pride inspired, and much admired, Because they held this grade, They would despise the humble crie^ Of brethren in the shade. Verse 160. — Mosheim says, that " In the first century, the rulers of the church were called either Presbyters or Bibhops, which two titles are in the New Testament, un- doubtedly, ipplied to the same order of men." But at length these titles were differently applied. A Bishop was "I M E I HODISM. I 163. "Tiicv'd say 'tis plain, none can ordain Men far above their heads ; This right of course, to have due force, Belongs to one that leads. 164. " Such plebeians may both preach and pray. As shall be moved by grace ; To rule and reign, confirm, ordain, Require a Bishop's place. 165. " For many years, this caused no fears, Excited no alarm ; For this high post was threatened most, And most exposed to harm. 166. " A higher grade having been made Than Christ saw fit to own, Prepared the way, a later day, To raise the papal throne. 167. " Thus when men take, by some mistake. A slightly devious way, They wander more as they explore, And wander far astray. 168. " As yet, the Pope had little scope, He only could preside. For he still met the imperial let, Which bounded all his pride. acknowledged to be superior to a Presbyter, M by custom,'* as Jerome says, " rather than by any real appointment of the Lord. 1 ' Verse 168. — 2 Thessalonians ii. 7. " For the mystery of iniquity doth already work ; only he who now letteth 48 hie spirit 169. " At length the dome ef civil Route, In sad prostration lay- When Capsar fell, the pope could swell. The let was moved away. 170. " Then was the time, when in his prime This man of sin arose, Like a black cloud, the Heavens to shroud. And fill the world with woes. 171/ " From age to age he showed his rage, Slighting the written word ; Maintained his cause by his own laws. Enforced by fire and sword. 172. " While rolling in the filth of sin, Drunk with the martyrs' blood,* Millions fell down before his throne. Adoring him as God. 173. "Nevertheless the wilderness Contained a hiding place, Where some retired, by truth inspired, Hid from the serpent's face. will let till he be taken out of the way, and then shall that Wicked be revealed, whose coming is after the working of Satan, with all power, and signs, and lying wonders." This let or hinderance was the imperial government of Rome ; when it was taken out of the way, the papal hierarchy arose. * Revelations xvii. 6. — Drunken with the blood of the saints and martyrs of Jesus. Verso 173. — Revelations xii. 14. " To the woman were given two wings of a great eagle, that she might tiy into the wilderness, where she is nourished for a time, and OF METHODISM. 49 174. " Here they were fed, though numbers bled, And still retained their station ; Their sacred fire did not expire Until the reformation. 175. " Then Luther rose and met their foes, And lit the extinguished lamp ; Dispelled the night by pouring light Upon the papal camp. 176. " He gave the alarm, and broke the charm That bound the Christian world ; Through many regions the papal legions From their high seats were hurl'd. 177. " The work extended, and never ended, Removing moral gloom ; The angel flies, amidst the skies Proclaims the papal doom. 17S. " The two-horned beast has much decreased. He groans with mortal pains ; His tongue he gnaws,* he shows his claws, While he is held in chains. 179. " But many fly from papistry As not to be endured, times, and half a time, from the face of the serpent ;" that is, 1260 years. Verse 177. — Revelations xiv. 9. The third angel flying through the midst of Heaven, preaching the everlasting gospel, proclaiming an awful curse on all who adhere to the papal beast, evidently marks the reformation which was commenced by Martin Luther, A. D. 1517. * Revelations xvi. 10. " They gnawed their tongues for pain." 50 THE SP1KJ1 Who still retain a papal stain. To papal rites inured. 180. " They would not dare to tell you where The papal power began ; Above ? below ? they do not know. From Heaven or from man ? 181. " Here they must pause, to serve their cause. Their right to separate, And to maintain none can ordain Except the Episcopate. 182. " Our scheme disclaims the forms and names Of aristocracy, For our church plan has always been A pure democracy. 183. " Our pastors stand by God's command. That they their flocks may feed : But they are free from prelacy, None can assume the lead — 184. " Except our head, who once was dead. But lives to die no more ; He is our king, his praises sing, His name let all adore. 185. " This is the plan called puritan, Which our forefathers chose ; For this some bled, and others fled For refuge from their foes. Verse 180. — Matthew xxi. 25. The baptism of John, whence was it ? From Heaven or of men . ? Verse 185. — Under Elizabeth, Queen of England, a 1 METHODISM. 51 186, " In this new world they first unfurPd The banners of their God ; And here they found, on desert ground, A permanent abode. 1 87. " Here they found rest, here they've been blest. And to a nation grown ; Their liberal views, which we diffuse. Our civil rulers own. court of high commission was appointed to try heretics, or those who would not conform to the Episcopal church ; ex- act conformity was required on severe penalties : multitudes were persecuted. In 1602,- a revival of religion occurred in several counties : the subjects were desirous of living ac- cording to the simplicity of the gospel. They were watch- ed by officers, obliged to fly from place to place ; they were deprived of the means of support, and many of them im- prisoned. Hence the church under Rev. R. Clifton, who was succeeded by Rev. John Robinson, concluded to emi- grate to Holland, that they might there worship God ac- cording to the dictates of their conscience. But the same Episcopal power that persecuted them refused to let them go. Every harbour and vessel was barred against them. At length, after innumerable embarrassments, they found the means of eluding the vigilance of their enemies, and obtained a temporary asylum among strangers. But such were the difficulties attending them in Holland, that they concluded, after much deliberation and prayer, to embark for America, which had been discovered about a hundred years before. After spending a day in fasting and prayer, thit pious company, consisting of a hundred and one per- sons, bid adieu to the old world, committing themselves to the care of Providence, sailed for this country, and arri- ved at Cape Cod Nov. 22, 1620, and commenced the set- tlement of New-England. M THE briKIT 188. " All regal power we both abhor, And it must cause surprise, A regal creed should ever breed Under these western skies. 189. " By creeds unarmed, we're not alarmed, We hope no more to flee ; We shall be blest, enjoying rest, While government is free. 190. " Hence without fear, we'll persevere In spreading truth abroad ; Whatever way others may stray, We'll rest our cause in God." THE SARCASTIC REMARKS OF THE METHODISTS. 191. Their speech is ended, their cause defended. They've made a fine oration, They've chained the pope, outstript Europe, By circumnavigation. 192. But doubtless they forgot to say Their fathers had their fetches, And stained their cause by their blue laws, Hung Quakers and the witches. Verse 192. — It is admitted that the fathers of New-Eng- land partook, in some measure, of the bigotry and super- stition of the age in which they lived. But this circum- stance does not affect the religious truths which they de- fended and transmitted to their posterity. It does not fol- low because they had errors, that they were wrong in every thing, nor that those who imitate their piety are chargea- ble with their feelings. Noah, the father of the human race, was once intoxicated ; would it not be unreasonable op METiioBifM. 53 193. Or did they fear the dead would hear. And make them sons of Ham ; So turn their hacks, lest they be blacks, To hide their father's shame ? 194. We will admit they're n« t black yet, As it respects their skin ; We should be glad if we could add That they're not black within. 195. Their bubble's burst, their work is curst, Their Babel left undone ; Now they can spare the vital air, And let us see the sun. 196. They cannot rise, hence they despise And hate coercive power; These grapes on high above them lie, Therefore they call them sour. 197. But how shall we make all men see The birthright now is ours ; That a new law makes them Esau, And gives us all the powers. to treat his whole character and services with contempt, or to fharcre his crime as a disparagement on those exclu- sively who imitate his piety 3 Equally unreasonable and abusive is it, for other denominations to reproach the Con- gregationalists of New-England with the failings of our common parents. Their failings have been greatly exag- gerated : th^ peculiar circumstances in which they were placed tend to palliate their conduct, if not to justify it. No cotempornry denomination were so f»ee from impro- prieties. It is owing to the religious liberty which the pu- ritans obtained in England, and established in America, M i in; SPIRIT 198. Our name denotes, our scheme promotes A fixed Episcopate ; But this alas ! we must let pass, Remembering our weak state. 199. The world will know, that long ago Our Bishops sprung to light, Without a mother, father, or brother, But not without a right. 200. We know 'twas fit he should transmit The right of ordination ; This power arose, and cannot close, But with our dispensation. 201. But still we fear, that should we sneer At their lay ministration, The worldly wise would soon despise Our mode of consecration. at the price of their blood, that the Methodists have always been exempted from persecution. Verse 199. — The Methodists deny Presbyterian ordina- tion, and advocate Episcopacy. Hence, according to their own sentiments, their preachers are not legally ordained ; for Mr, Wesley, who undertook to make bishops,lwas mere- ly a presbyter, having never received ordination as a bish- op". But their preachers, when constituted through this self-created power, claim a divine right to act in ecclesias- tical matters, above all human control. They form an aristocratical hierarchy, as absolute as popery. Their churches have no voice in admitting, disciplining, or exclu- ding members, nor respecting what preaching or preach- ers they are lo have from time to tune. Their preachers oblige them to submit silently to their dictates, on pain of excommunication. OF METHODISM. *)0 30& Therefore 'tis best to let this rest. For 'tis a mere digression ; Since we are lame, we will not blame The mode of their succession. &203. We know too well that they excel In human erudition ; We farther know that we can go Beyond them in ambition. 204. Gliding around, we catch the sound Of every breath of fame ; While in the dark we see our mark, And cannot miss our aim. 205. We will just tell, what once befell One of our fellow creatures, Who was decoyed and then destroyed, By hearkening to these preachers. 206. Some time ago — we do not know The name, the place, nor date — A woman heard, and then she feared That some were reprobate ; Verse 206. — The Christian Advocate and Journal, a Methodist paper, has this quotation, under the head of Sa- tan's devices* from a sermon delivered by one of their preach- ers. " A certain woman of my acquaintance, informed me* that she knew a woman, who, after hearing- the doctrines of electing love, distinguishing grace, and reprobate wrath, drew this awful conclusion : perhaps lam not one of the elect — if so, I may as well know the worst of my case — and, in the moment of temptation, put an end to her earthly existence by hanging herself." The editors say this is too valuable to be wasted on the desert air. As their object 56 THE SP1K11 207. She feared that she, by some decree, Was doomed to endless death ; Then took a rope, gave up all hope, And stopt her vital breath. 208. This plainly shows that death, and woes, And everlasting pain, At once take sides with these blind guides, And follow in their train. 209. At least, we'll say they preach for pay, And while they preach are dead ; They write and read, but do not feed The hungry soul with bread. is to prove that Calvinistic preaching may sometimes bi ttie occasion of suicide, they might have recorded an in- stance more to the point. It was that of a man abou; eighteen hundred years ajro, who had heen accustomed to hear what is now called Calvinistic preaching. Within & few hours after hearing a pointed discourse on reprobation,, he went away and hanged himself. Verse 208. — This is the spirit, and almost precisely the language, Methodist preachers use, in every town, parish, and corner of a parish, where they can get access. It is true that the editors of their periodicals seek to render Me- thodism respectable in view of the literary world ; and for this purpose say many flattering things, talk about charity and candour, and intimate that it is desirable that Presby- terians should keep their ranks, and fight against the com- mon en. my under their own colours. But actions speak louder than words. If a long-continued system.) tic course of conduct proves any thing, it proves that Methodists adopt every possible device and measure to divide, scatter, proselyte the Calvinists, and to exterminate all their insti- tutions. OF MBTHODU H 210. Can those who hear pay by the year, And pay by such constraint, Such a great tax laid on their backs, And utter no complaint ? 211. If they should seem to feel this theme, To think they're growing poor, Then we'll conceal, or not reveal, The burdens we endure. 212. We all must give, if we would live, Children among the rest, And always pay on quarter-day, As each one is assest, 213. Our books, though high, we all must buy, And that there be no losses, We jnust afford to give the board Of preachers and their horses. 214. No other sect such sums collect, Such heavy taxes pay ; But this we do for what is true, And do in our own way. 215. What each one pays, will go to raise Some faithful circuit preacher, Or to protect our loving sect, And make us all the richer. 216. These men will see how this can be, If they will take our side, They'll pay, somehow, much more than now. And still be satisfied. 217. Our plan we've laid, to get their aid, To draw them to our ground, Then hold them fast, from first to last, When once we have them bound. Verse 217. — It is admitted that there are some preechers and writers, iu populous cities, and other individuals con- nected with the Methodists, who do not descend to such meanness as is here attributed Lo the denomination. They regard the rules of propriety, and would wish to promote good order, but they seem blind to the irregularities of their brethren, and to the corrupting tendency of their scheme. When an attempt is made to expose the evil, they are induced to think it slanderous, and still advocate the cause. Their influence, and the circumstance that they have reclaimed some of the openly vicious, tend to conceal the abominations of Methodism, and give it a false splen- dour. Some of the orthodox encourage it, from a belief that it will counteract the common enemies — intemperance, profaneness, Unitarianism, Uui versa lism, and Deism. But such as will take the trouble to trace moral effects to their causes, may see that the Methodists occasion an increase of these evils, and seek to wrest from us the only weapons by which these heresies can be effectually opposed. The ways of the Methodists are moveable. But they are pretty uniform as to their method of alluring such as have itching ears. They give previous notice that some- thing extraordinary is to be expected at their meetings--a new preacher — a powerful sermon — a farewell sermon — the possibility of falling from grace to be proved — Metho- dism inside and out, to be preached, &c. Individuals ait) invited to attend, and sometimes urged to bind themselvos by a promise, and their promise used as an inducement 1;o others. When thus drawn away from ihe regular ai id stated means of grace, an attempt is made by sophistr y, witticism, and misrepresentation, to prejudice their nnn< ds against the sacred institutions winch havo been defend* 3d and handed down to us by our fathers, against the humblr ag doctrines of the gospel, and all who preach them. T 'he . OF MLTilODIS.M. .)!' 18. We'll make themthink their name would sink. It' they should ever leave ; That to grieve us would bring a curse, From which there's no reprieve. 219. While they are true we'll be so too, And they'll have nought to fear ; But O ! the woes that we'll impose, Unless they persevere. young and inexperienced are thus deceived and perverted. Their serious impressions, if they had any, are erased or made the occasion of ensnaring them. Such as do not admit Methodism, are imperceptibly contaminated by breathing its atmosphere; while they suppose they are merely gratifying their curiosity, they inhale the poison. If regardless of religion before, they are rendered more light and giddy. On seeing a drove of youths returning from a Methodists' meeting, one might suppose from their appearance and conduct, that they were just let loose from a licentious theatre. A great part of those who are wrought up to an ecstasy of joy among the Methodists, apostatize after a few weeks, and became tinctured with infidelity. Knowing that their experience was delusory, and believing, as the Methodists assured them, that no conversion is more pure, they treat all experimental religion with contempt. The number who totally forsake the house of God, in consequence of their having followed !he Methodists, is increasing to an alarming degree. For they have good sense enough to be disgusted with Methodism, and depravity enough to be influenced by it, so far as to despise all other religious in- stitutions. Thus the Methodists unintentionally occasion a rank harvest of heathenism) and many become incura- bly hardened by having been once heated in their forge. Little do parents and guardians generally, consider to what danger the young immortals under their care are exposed, when permitted to gratify their curiosity, by at- ending Methodists' exhibitions. GO IHE SPIRIT 220. This way to hold them need not be told theia Till we have got their name ; But we'll pretend their good 's our end, Their good is all our aim. 221. O how we love their souls, above All else beneath the sky ! We'd talk and pray our lives away, If they would but comply. 222. We may use this sweet artifice Where 'tis not understood, Such loving arts will move their hearts, And do their souls much good. 223 And holy guile will not defile The cause which we pursue ; So blind and weak are those we seek, That nothing else will do. 224. They*re so entrenched, with error drench'd, So near destruction's jaws, We must devise what we'd despise In any other cause. 225. To proselyte is our delight, It keeps us very busy ; In this employ we have much joy, Without it are uneasy. 226. Our talent lies this way to rise, 'Tis here we do our duty, 'Tis in this way we show our sway, Our greatest moral beauty. OF METHODIC. ftl !J2T. But here we must be loving first, Take care how we proceed, Prepare the way to catch our prey, Show them the Savbrook creed. Verse 277. — The creed contained in the Savbrook Plat- form, has long been oat of use. It contains the essential doctrines of the gospel, imperfectly expressed and mixed with some errors. The Congregational churches, with the exception of the Unitarians, agree essentially with the Presbyierians, but have not, like them, a common conf2S- sion of Faith. Each church adopt sum a summary of doctrines as thev please. But the Methodists, who are ri- gidly bound uy their Discipline, take much pains to induce the ignorant to believe that the churches of Connecticut are equally hampered by the Saybrook Platform, and then charge on them ali the defects of that Formulary. The following sketch shows that the Methodists conti- nue to display at the south, the same spirit that has so long distinguished them at the north. 4% If it be a destitute piace, where the people are unac- quainted with matters of religion, they first endeavour to till the people's minds with admiration for their disinterest- ed benevolence, in travelling through frosts and storms, for their benefit, and with prejudices against the doctrines and ministers of other denominations, especially Presbyterians, whose doctrines they represent as a horrible system of fa- talism, their people as mere formalists, and their ministers as cohege-bred idlers, who will not preach without a great salary. They strengthen these impressions by means of their books and tracts. Thus they work until they get a society formed. Then they begin, for the first time, to in- timate the propriety of some small contributions of money c$—1\\ no! it ii he Presbyterians that preach for money — but only to w send labourers into those parts where they are most wanted.' Having, by degrees, got the people trained to the busines?, then k men and brethren, help !' But if they find a place already occupied by a pastor and congregation, they begin 1 Heir work with 02 THE SP1K1J 228. They're not aware what things there are Pertaining to their system ; Hence to explain what they maintain, We'll offer to assist them. 229. A Discipline does us confine, Bound by a human creed ; Hence we'll suppose 'tis so with those Who our assistance need. 230. They shall be told that they do hold To every Catechism, And every thing which we can bring, That looks like Calvinism. 231. Thus we'll get near, and make them hear What will their feelings shock, Then we shall feed and shortly lead The feeble of their flock ; professions of universal charity for all denominations, es- pecially for such as they find on the ground. Thus they get invitations to preach in their houses, and opportunity to l work' on the ignorant and wavering part of the peo- ple. Having gained friends in this way, and organized a class, they next want a meeting-house. While that is in agitation, they are peculiarly liberal and friendly in their sentiments; they and other Christians are all k brethren, 1 and why should they not help one another in their endea- vours to do good ? The subscription paper goes to every man in the neighbourhood, ministers not excepted. When, through the liberality of Presbyterians and others, they have got a house of worship, then come the presiding elders with their train, the quarterly meetings with their bustle, the war whoop is raised in the camp, the Calvinists are cold-blooded hypocrites, their pastors are money preachers, sleepy preachers, persecutors, and 4 the Metho- dists will take the world.'" — Fit. and Tel. 09 METHODISM. 68 232. Hold meetings then and cry Amen ! ^ Our jolly tunes we'll sing, And make our tracts, our battle-axe, Upon their bulwarks ring. 33. Tract number one, is our great gun ! So are two, three, and four, Five, six, and seven, rending all Heaven, Like seven thunders roar ! 234. Every number roars like thunder, By Heaven-taught men composed, But nought can equal the mighty sequel, " Duplicity exposed." 335. When we would read we can't proceed, But cry out " this is good !" This is the thing, 'twill deeply sting — And this will fetch much blood. 236. "Ye princes, rise," lift up your eyes, Behold the terned field ? There are your forces, needing resources — " Arise, anoint the shield." Verse 234. — " Duplicity exposed." is the name of a scur- rilous tract. No. 44, published and extendi veiy circulated by the Methodists, for the purpose of rendering the Calvin- ists contemptible, charging them with the grossest dupli- city and deceit. Some of their tracts are taken from other denominations, and contain valuable matter. Those tracts only which contain the peculiarities of Methodism are de- signed to he exposed in this treati Verse 236. — Preaching on the passage here noticed, a Methodist preacher, some time since, stated, that by prin- ces may be meant the Methodist classes; by the shield he supposed the circuit preachers were intended, and to anoint ()4 THE SI'IKIT 237. Some are perverted, and have deserted, And no assistance lend, While these ten tribes forsake their guides, " Let Judah not offend." 238. O Judah, stand, defend our land, Proceed and conquer more ; Your power display, hold fast your prey, Like hungry lions roar. 239. Ye men of might, pour forth your light, Apply your pens and presses ; Spare no expense, you're our defence, You have our hearts and purses. 240. Your stations take, your pitchers break, And raise our banners high, Use briers and thorns, and blow ram's horns, And then our foes will fly. the shield, was to contribute liberally for their support. He then fervently urged these princes to rise and anoint the shield. Why may not those who publish tiacts and magazines be considered as included in the shield ? And why would it not be equally anointing the shield, for these princes to purchase these Methodists" books, especially as they are usually sold at a very high price? Verse 237. — A great number of Methodists at the south and west, have seceded, and formed a separate establish- ment, which they suppose is more consistent with Chris- tian liberty, than that which the Methodist discipline re- quires. In this way the whole denomination may yet be untrammelled. If once freed from that spiritual servitude in which they are held, and left to examine and ih.nk for themselves, they would, in this enlightened age, be jkely, in time, to acquire correct views respecting the nature of holiness and the principles of the gospel. Verse 240.— The Methodists often allude to the way in il METHODISM. 65 241. Supposing they in any way Support their own delusion, Or should be found to stand their ground. We'll cry out 'persecution ! 242. This we'll proclaim, and get the name Of being much abused ; Then all will see our dignity — Thus were the Apostles used. 243. That sect, though cold and waxen old. Is sometimes much excited ; Begin to glow, and feel their wo, And seem to be affrighted. which Jericho was taken ; ut they do not, it is supposed, think it necessary to use litera.ly the same instruments. For imitating that transaction one night, some time ago, at a camp meeting, in Vermont, they used tin trumpets in- stead of ram's horns. Verse 242. — The Methodists incessantly boast of the per- secution wh. eceive his transforming; influence, and to ascribe the change, when produced, to his sovereign grace. It was in view of ihe awful, glorious trum, that God works all things according to his eternal counsel, and for his own glory, that the three thousand at Pentecost were pricked in .heir hearts and humbled into the dust be- fore God. See Acts u. 23 and 37. But the Methodists, in common with Universalists, Uni- tarians, and other errorists, fall in with the feelings of the selfish, unhumbled heirt, by virtually denying that God made all things for himself. They represent him as aim- ing ultimately at the good of men, and as bound, and disposed to do all that he can to promote the endless good of every individual. Sinners, while believing this fatal error, may be excited, alarmed, and wrought up to an ecstasy of joy, but cannot be truly converted. Indeed the Methodists 1 conversions and revivals, when tried by President Edwards' treatise on religious affections, will appear delusive. All the symptoms of them are such as he considers fallacious, and no signs of true conversion. Jf the Methodists have, as they claim, roused the New- England churches to action, it is doubtful whether they have done more in this way, than was previously done by Voltaire and his associates. Great efforts to propagate error usually tend to awaken the friends of truth. Thus the wrath of men is made to praise God. Verse 254. — The Methodists seldom occasion a religious excitement, except the high pressure of camp meetings. The low views of human depravity, of the divine law and government, which they advance, the foolish and slanderous OF METHODISM. 60 255. But they've no skill to guide the will, They lead but to bewilder, But we are near to interfere, As a wise master builder. 256. They lower their voice, allow no noise, Not even shouts nor sighing, Like some stern mother who seeks to smother Her child to stop its crying. 257. These are the reasons, why at such seasons We aim to get the lead ; They would destroy all peace and joy, The way that they proceed. 258. We'll let them have what they would crave, The care of our supplies, But 'tis our part to guide the heart, And make the building rise. anecdotes, the groans and shouting mixed with their preaching, tend to gratify the wicked, but not to convict or awaken them. Many resort to their meetings as they would go to a theatre, or to any scene of carnal mirth. They have a plausible pretext for profaning the Sabbath in this way. They are thus not merely allured from the regular means of grace, but they become exceedingly hardened by that kind of instruction which they hear among the Me- thodists. " Evil communication corrupts good manners.-' This is more dangerous than even Universalism, for it is more plausible. M By good words and fair speeches they deceive the hearts of the simple/' Verse 258. — The most active and useful Methodists are those who have been instructed and impressed in the ranks of Calvinism, and then seceded. 70 THE SP1KN 259. Unskilful men have often been Employed in clearing lands ; To cultivate and decorate Is left to other hands. 2C0. Now if they please, with their decrees They may be pioneers, But we'll be near upon their rear, With our bold grenadiers. 261. When they revive, and are alive, And seem about to rise, Then we will show what we can do — Cast down our rods likewise. Verse 261. — Where a religious revival has commenced, and Multitudes are impressed, who are ignorant of the dis- tinguishing doctrines of the gospel, the Methodists generally avail themselves of the opportunity and take great advan- tage. They collect their forces, set up meetings, gather a crowd, and with noise and tumult overwhelm those who have begun to he alarmed, induce many to believe they have religion, tell them they must not doubt, for to do that would be to yield to Satan, " who desires nothing more than to set young converts to doubting.' 1 They then urge them to join the class for six months only, on trial. Some members of our churches will encourage them for a time, from a mistaken notion that they may do good, since they make a great impression. Others, who foresee the evil, are afraid to oppose them, lest opposition at such a time, should stop the revival. Some just begun to be impressed, will go to these Methodist meetings in hope of receiving some good ; but they become confused, lose their convic- tion, and turn again to folly. Some who hate God's sove- reignty, and wish for religion without self-uenial, will join the Methodists' ranks, and shout, sing, pray, and exhort for a time, and then turn back and treat all religion with »} KKTHODISir. 262. And when we find the work's declined, The reformation closed, It shall be said, the Spirit fled Because we were opposed. 263. Our force we'll muster, with a bluster A holy onset make ; Then w T e are sure some to allure, And great advantage take. 264. We'll cry aloud, and melt the crowd To penitential tears, Then sing and pray, and drive away Their rising doubts and fears. 265. Soon as we find they are inclined To join " the heavenly shout," We'll say 'tis sure their hearts are pure— 'Tis Satan makes folks doubt. contempt. Even young converts become bewildered and pleased with the attention and distinction the Methodists confer on them, attend their meetings, take the lead, are lifted up with pride, and soon sink into darkness, and be- come useless. Intelligent men, who were beginning to be thoughtful, are disgusted with such scenes of confusion, and are ready to dount the reality of revivals. Sober Christians are disheartened, and cease to make efforts to continue the work, and it soon ceases. A few are ga- thered into the church ; but the fervour of religion is gone. Even the Methodists, though they have swelled their list of seekers, usually find themselves like the lean kine of Egypt* In hundreds of instances they have had the honour of showing their influence in revivals, like the locusts of Canaan. M Before tnem was as the garden of Eden, and behind them a desolate wilderness." 7*^ THE SPUR] I 266. We'll show our love, their passions movej Be careful not to grieve them, And then we'll show — indeed they'll know Others will not receive them. 267. Or should they join without our line, A church beyond our fence, They would not the? have such sweet fare, Nor half the consequence. 268. There no class meeting with love and greeting, To kindle their desire ; No sweet expressions to move their passions, And set their souls on fire. 269. There no love feasts to cheer their breasts, And make them laugh and weep ; There coldness reigns and all restrains, And women silence keep. 270. While they are bright, just come to light, Possessing all our features, They must be fed, our milk they'll need, " And join our class as seekers." 271. All such as fear God's too severe, And can no comfort find, Will soon perceive, what we believe Exactly suits their mind. Verse 270. — The Methodists will admit any person as a seeker, who says he wishes for religion ; as soon as he gives them his name as such, they admit him to their commu- nion if he is baptized. : EfODISM. fa VJ72. We've no decrees their souls to teaze. Nor abitrary fate, And no submission without condition, Nor sovereignty to hate. 273. The law is lower than 'twas before Our parents first rejection ; It now takes less for holiness, And less to make perfection. Verse 273. — See the Methodist Discipline, which says. the Adamio law is the same in substance with the Angelic law. It required ih.it man should use to the glory of God all the powers with which he wa- created. But Adam fell — consequently no man is able to perform the service which the Adamic law required; and no man is obliged to per- form this service. God does not require it of any man; for Christ is the end of the Adamic law as well as the Mosaic law. In the room of this, Christ hath established another; namely, the law of faith. Mr. Fletcher says. that none arrive to Adamic perfection, but Christian per- fection all may have. k * Between these two perfections we place the gracious innocence of little children. 1 ' page 21. It is admitted that the bible ascribes a sort of perfection to sincere Christians, since, being pardoned, their character is reckoned according to the.r hoiy exercises. But they are not called perfeci with reference to a new* mild law, adapt- ed to the state of fallen men, to the exclusion of the law first given to men ; for such a new law, with which Me- thodist writings abound, is merely a creature of the imagi- nation. The bible knows no more about it, than it does about the gracious innocence > away from ^ew-En^land. OF METHODISM. '*•* 290. If all the fruits, branches, and roots. Which to our scheme pertain, Were swept away, at any day. How little would remain. 297. We are all moral, and never quarrel. Nor utter any lie ; But do strain at camel and gnat, With no mote in our eye. 298. Thank God that we can clearly see, Have great humiliation, And far exceed, in word and deed-, That proud denomination. 399. Our secret prayers are not like theirs, Performed with timid guile ; Foi while they fear that some will hear. We're heard a half a mile, 300. We often pray for bread this day, And every day in seven ; But being clean from every sin, We need not be forgiven. Verse 298. — The Pharisee 6tood and prayed thus with himself — God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publi can. — Lwfcexviii.il. When thou prayest, thou sh alt not be as the hypocrites are, for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men; but thou, when thou prayest, enter into thy closet, and when thou Iras shut thy door, pray to thy Father who is in secret. — Mat. vi. ■At THE SPIRIT 301. We could well spare from the Lord's prayer. That little short petition ;* But some will need it, therefore we read it, Not urging the omission. 302. What generation did revelation Intend we should despise, As being vile, the very whilef They're pure in their own eyes ? 303. It is not seen what it could mean, It meant not us we're sure ; For though our claim is just the same. We know that we are pure. 304. We are perplext by this strange test. For we the truth embrace, That to feel sure our hearts are pure. Is to be saved by grace. * " Forgive us our trespasses." t Prov. xxx. T2. Verse 304. — Mr. Fletcher, a leader of the Methodists, speaking of perfection, says, " We can make an instanta- neous act of faith, and God can seal that act by an instan- taneous operation of his Spirit. That faith whereby we are sanctified, saved from sin, and perfected in love, is a divine evidence that God has promised it (perfect sancti- fication) in his word, that he is able to perform, that he is willing to do it now. To this confidence there needs to be added one thing more, a divine evidence and conviction that he doth it. In that hour it is done, God saith to the inmost soul, according to thy faith be it unto thee. Then the soul is pure from every spoi of sin, it is clean from all un- righteousness. It is important to observe that there is an inseparable connexion between these three points — expect it by faith, expect it as you are, expect it now." Thus, ac- cording to the ^le<'ioHists. if a person can be induced to OF XSTHOJHSM, £J 305. Now we suppose it meant our toes. Whose hearts remain impure, While they are wise, in their own eyes. Expecting to endure. 30G. If we had time to make it rhyme, We would more fully show. How pure, and holy, mild, meek, and lowly, We spend our time below. 307. How much we talk against the walk Of those who dress too gay ; And thus allure the humble poor, And lead them in our way. 308. We join with those who wear plain clothes But dress as well 's they can. And do maintain it is in vain To adorn the outward man. 309. It does not seem that our new scheme Admits of any pride ; The aspiring will, the serpent's skill. Are by it sanctified. make such an instantaneous act of faith as to believe that God now grants him perfect sanctiflcation, he becomes, in consequence, perfect; God does to him according to his faith. Hence they take much pains to persuade such as are alarmed, to think that they are sanctified, to feel hap- py, and not doubt of their interest in Christ. They are often heard to pervert and misquote scripture for the pur- pose, and to say he that doubteth shall be damned! They suppose that every person who has religious joy is sancti- fied, though his joy is like that of the stony-ground hear- ers ; and that while he is confident of his #ood estate, and excludes all doubts, he retains sinless perfection. Such instruction and advice have a fatal tendency. 7* ^ tin: BP1RI1 310. We do not view our creed as ne Nor subject to decay ; In ancient days men sang its praise, Peiagius led the way. 311. But he, however, though quite clever, Was not entirely clear ; He'd just begun his race to run, But met Augustine's spear. 312. At length more sound, on better ground, Semi-Pelagians rose, Hardly could they maintain their way. Amidst a world of foes. olo. Revolving years beheld their tears, But still their cause increased ; 'Twas sometimes low, but we well know The leaven never ceased. 314. Luther we'd claim, and every name, Found in the reformation, Did we not fear it is too clear, The}' held predestination. Veine 31 2. — It is very evident that Methodism is merely a revival of jibe Pelagian and semi-Pelagian heresy, which occasioned such alarm and trouble to the church, in the fifth century. Verse 314. — The sentiments which Luther, in connexion with the other reformers, wielded with so much success, have since been called Calvinistic, and the doctrines of the reformation. He used to say, u Both pood and evil men by their actions fulfil the decrees and appointments of God." This was brought as a charge against him at the diet of Wornu^ as a reason why lie should he put to death. Of METHODISM. 81 815. These men of might were partly right, But had not perfect day ; Arminius then assumed his pen, And drove the mists away. 316. In his belief, a mighty chief Did next the cause espouse ; Wesley by name, great is his fame, For works, and zeal, and vows. 317. With skill profound, a scheme he wound. Fast tying all the knots ; The scheme is new, he proved it true, By casting many lots. The pope's nuncio accused him of denying the existence of human liberty, and maintaing that good and evil depend on a fatal and inevitable necessity ; " so that sinners might excuse themselves for committing crimes, by saying our fate did not allow us to do otherwise." The Methodists, as if they likewise had taken their lesson from the pope, urge precisely the same charge against the Calvinists. Verse 317. — A scheme he wound. u The great man, he uttereth his mischievous desire, so they wrap it up." — Micah vii. 2. Mr. Wesley was famous for casting lots, and, in his opinion, very successful ; for he says God never gave him a wrong lot but once. Even his notorious ser- mon, (tract 35.) entitled u Free Grace," is a result of his lots. The lot came out respecting it, M preach and publish." This he considered as a voice from Heaven, sanctioning all the blasphemy that tract contains. Mr. Whitfield, in a letter to him, dated Bethseda, Dec. 24, 1740, exposed the heresy and sophistry of that tract, reproved him for tempt- ing God in this way, reminded him of an instance in which he had been grossly deceived by lots, and expressed a hope that the children of God would not believe his doctrine was true, because he preached it in compliance with a lot. Indeed it appears that Mr. Weslev was led into Armi- 7t 84 THE SPIRIT 318. He proved its strength, its depth, and length, He gave it operation ; A like machine was never seen Before, since the creation. nianism at first, by a lot. Mr. Toplady said to him, (and it is believed the charge has never been denied,) " Remember that it once depended on the toss of a shilling, whether you yourself would be a Calvinist or an Arminian." Verse 318. — This scheme, and all the irregularities of the Methodists, as noticed in this poem, are doubtless ca- pable of a very plausible defence. An artful disputant can make any heresy seem like the truth, and induce weak minds to believe that he supports it by the scriptures. He might even so advocate the cause of Satan, as to awaken extensively a high degree of sympathy in favour of that unhappy apostate. He might, likewise, advance very plausible objections against any cause in the universe. The first rebellion that ever existed was commenced in Heaven, probably, by a single crafty individual ; he indu- ced many to believe that his cause was just, and that things were managed improperly through the realms above. It is the unhappiness of multitudes, that they will take no pains to search for religious truth, but yield themselves to the devices of such as lie in wait to deceive. Beside, their depravity of heart leads them to reject the humilia- ting doctrines of the gospel, to hate the light. Hence, they eagerly drink in such errors as will give them a hope of salvation without self denial, without that radical change of heart, which consists in giving up all private good, and making the glory of God the supreme object of pursuit. The Methodists, like other heretics who wish to be consi- dered as Christians, collect a number of passages in the bible, which, taken in a detached manner, seem to support their scheme, and entirely omit or evidently pervert the rest. But the Calvinists take the whole bible for their de- fence and support; all parts of it are harmonized by their scheme. OF METHODISM. x • 319. It operates through all these states, Over the hills and mire It takes its course with mighty force, And rolls like liquid fire. 320. This must be seen when we convene, Encampt long in the woods ; Collected there, from every where, In multitudes, like floods. 321. Thousands around, about the ground. Attracted to the sight, Will hear our sighs, and mingled cries. And witness our delight. 322. Such a concourse, and mighty force, As we bring to the field, Such shrieks, and groans, and thundering tones, Must make the stubborn yield. Verse 322. — The effect produced at camp meetings, may be accounted for on natural principles. It is similar to what attends many of the meetings held by papists and heathens. We are so constituted as to sympathise with those around us, and to have our feelings roused so as to correspond with theirs, unless we e guarded ; if they re- joice, we rejoice — if they weep, we eep — if they are alarm- ed, we are alarmed. This princ a is very useful when property directed, but it may be ide subservient to error as well as to truth ; when the op ition of it is ascribed to divine inspiration, as it is by the riathen, Shaking Quakers, and Methodists, the consequent are deplorable. Considering the great efforts made at camp meetings, to work on the feelings of persons, the long continued noise, confusion, singing, shouting, groaning, exhorting, and pray * 86 THE SFIKI'l 323. The lovely sex will bow their necks ; Against their previous choice ; At least a score will fall before "The power" of such a noise. ing, intermingled with awful expressions, and boisterous raptures of joy, it is wonderful that no more are overcome on such occasions ; it might be expected, as the number is so great, that some hundreds would be overpowered and fall down. It is admitted that the great subject of religion may so deeply impress the mind, as to overcome the bodily facul- ties. A person may have such a deep sense of his guilt and danger, such a discovery of the holiness and justice of God, as to lose, for a time, his bodily strength. God can doubtless give us such a view of himself as to overwhelm and wither our souls ; but great bodily and mental agita- tions are no evidence of piety. They may be produced by fiction, by natural affections, and sympathy. Even when produced by gospel truth, they do not*prove that the heart ever was or ever will be sanctified. When they occur among Calvinists they are not regarded as extraordinary ; an attempt is made to conceal them, rather than to make a display of them. But it does not appear that such agi- tations, of which Methodists make so much parade at camp meetings, are produced by gospel truth, but by ex- ternal excitements. Hence the subjects of them, who are encouraged to view them as the immediate effect of the Holy Spirit, and as indication of divine approbation, sel- dom persevere. When the exciting causes are removed, they gradually lose their fervour and delusive joy, return again to stupidity, and are more hardened than ever. Where is there an instance, (the Methodists themselves being judges.) where is there an instance of a sober, hum- ble, active Christian, who received his first impressions at a camp meeting as long as a year ago ? If a few solitary in- stances of this kind should be found, they would not prove the expediency of such meetings, nor sanction the Metho- dists scheme. God can bless his own word, even when it OF METHODISM. 81 324. Overwhelmed with prayer, devoid of care. Borne down with mental pain, They will not die, but there they'll lie, As if in battle slain. 325. Amidst the night, while starry light Is glimmering through the grove, Loud prayers are sent from every tent, To move the powers above. 326. Then will the slain arise again, With sweet seraphic thrills, The meltinji sound will roll around, And echo from the hills — 327. O bless the Lord ! I am restored ! He has redeemed my soul ! Glory ! glory ! I am happy ! Jesus has made me whole ! 328. Responsive cries will pierce the skies In shouts of exultation ; Then we shall raise our songs of praise. In raptures of salvation. 320. We know that this is heavenly bliss, Superlative delight ; is read or quoted by heretics. If camp meetings have been made the occasion of saving some, there is reason to be- lieve they are the occasion of hardening thousands, and preventing the salvation of many who would have other- wise been saved. Like ardent spirits, they destroy hun- dreds where they save one. Respecting both of these violently existing causes, an entire abstinence is the only safe coursp. 68 THE SPIRIT " The power" controls our inmost souls. And proves our scheme is right. 330. It also proves, we " love the groves," Not like a heathen clan ; Let Satan then, and carnal men, Twit us no more of Dan. 331. As fickle Jews would always choose Some idle fascination, Rather than stay, and God obey, Where they'd no animation ; 332. So we are told, like those of old We 'flame ourselves with idols ;* Verse 330. — Twit us no more of Dan. Under the pre- text that it was too much for the Israelites to go up to Je- rusalem to worship, Jeroboam set up a golden calf in each extremity of the land. But so alluring and animating was the worship of these idols, that the people in the southern part of the land went far heyond the temple at Jerusa- lem, " to worship before the one, even unto Dan." But in this enrapturing service they professed to worship the true God, and were confident that they were right, and had his approbation. There was the same charm attending their meetings, that now attend camp meetings, and pro- bably as much rejoicing and sincerity, and as many to de- fend them, and to cry out persecution, whenever any per- son attempted to prove that they were acting unreason- ably. Verse 331. — This shows very plainly why the ancient Jews were so prone to idolatry ; the sober and calm service of the temple did not elevate their feelings ; the truths there dispensed they hated. But the idolatrous services attend- ed usually in the groves, produced a pleasing and bewilder- ing fervour in their minds, and filled them with frantic joy. * Isaiah lvii. 5. OF METHODISM. $& But all may see this cannot be, For we retain our bibles. 333. We do not hold to calves of gold, Nor worship Juggernaut ; But still proclaim the sacred name, As we were early taught. Verse 333. — It does not follow that the Methodists are free from idolatry, because they make use of the kk sacred names, 1 " by which the true God is known, nor because they profess to believe the bible, and often quote passages from it. They certainly deny some of the essential attributes of God, and are often heard to say that the Calvinists' God is their devil ! That they oppose the God of the bible is obvious from their writings and preaching ; and it seems to follow of course, that the God whom they profess to love is a creature of the imagination. Though they give this imaginary God the names which the bible gives Jeho- vah, it still remains an imaginary God, and the worship which they render to it, is virtually idolatry. In the forty- fifth chapter of Isaiah, Jehovah gives his true character, as distinguished from every idol — as the universal sove- reign, working all things after the counsel of his own will. He designed, particularly, to show Cyrus and the Persians that their ideas of God were false. They considered God as very great and good, but supposed that evil events were in no sense foreordained by him, nor included in his plan. To convince them and the world, that the true God is distinguished from every false God, from every creature of the imagination, in that he acts as the universal sove- reign, working all things after the counsel of his own will, he said M I am the Lord, and there is none beside me — I form the light and create darkness — I make peace and create evil — I, the Lord, do all these things. Wo unto him that striveth with his Maker." This is the God whom Calvinists profess to believe and love, and for doing which 'hev are ko bitterly opposed by the Methodists. 90 THE SPIRIT 334. True, we despise old Calvin's lies, And Edwards' subtilities ; It is not fit we should admit Their God with his decrees. 335. Nevertheless we've great success, Facts cannot be denied ; Therefore, we say, 'tis clear as day, Our God is on our side. 336. Can others boast of such a host, Of such a swelling stream ? We have been blest, and here we rest The goodness of our scheme. Verse 336. — Success is no evidence of God's approbation, unless the cause and means are agreeable to his preceptive will. Jeroboam was successful in establishing his reli- gion, which was followed by the majority of the Israelites for nearly three hundred years. Mahomet and the Man of sin were each successful in establishing a religion in the seventh century, which influences millions to the present day. " But there were false prophets among the people, even as there shall be false teachers among you. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of. v — 2 Peter ii. 1. Satan himself has been the most successful prosely- ter in the universe. Those who are influenced by him, while he is transformed into an angel of light, can say, * My name is legion, for we are many." — Mark v. 9. OF METHODISE. 91 CONCLUSION. The Methodists' scheme, though it contains many gene- ral truths, is radically opposite to that scheme of doctrines which the great body of active, humble Christians, in all ages, have adopted. It is virtually, as Mr. Whitfield told Mr Wesley, " a different gospel." The Methodists some- times make good prayers, and good exhortations, and in- culcate good morals; and have been the occasion of alarm- ing and reforming some, who seemed incapable of receiv- ing impressions from the regular means of grace. Though they, like the papists, do some good, yet their operations through enlightened regions, produce a vast preponderance of evil ; for they divert the attention of the rising genera- tion from that regular and salutary course of instruction which is prepared for them ; they prevent conviction by misrepresenting and ridiculing those doctrines of grace, which are peculiarly calculated to fasten conviction on the hearts of sinners. They occasion many to entertain false hopes, by giving a wrong view of God's character, and the nature of holiness ; they corrupt, disgrace, and stop revi- vals of religion, by intrigue and disorderly management; they have occasioned multitudes to despise and neglect all religious meetings. Methodism, is essentially like several ancient systems of errors, and especially that which disturbed and corrupted the Corinthian and Galatian churches, and which the apostle Paul so strenuously opposed. He considered er- rors, accompanied with religious zeal, as peculiarly danger- ous. Satan never does more mischief, than when his ministers are transformed as ministers of righteousness. It is not supposed that the Methodists designedly aid the cause of Satan, nor that they know what manner of spirit they are of. Many of them are, doubtless, very sincere as well as confident that they are doing God service. That absurd and sophistical manner in which they speak about the doctrines of grace, arises, it is hoped, not so much from direct enmity against the true God, as it does from a bewildered state of their minds. We ought to make much allowance for their prejudices, ignorance, and erroneous in- struction, arid be as ready to pity as to censure them. But 92 THE SPIRIT we must still remember that their good, as well as our du- ty, requires that we should oppose their erro-, however desirous we may be to secure their friendship. Ca vinists have generally let them alone, or complied with their wish- es, hoping that they might do some good ; b» i 'i pas- siveness is inconsistent with duty, and hurtful j the cause for which we are bound to contend. It ha? had a bad ef- fect on the Methodists themselves ; it has rendered them more bold, clamorous, and confident of bearing down all before them. We might, and in many cases would, give up our private rights for the sake of pleasing them, and avoiding a quarrel with them. But we must not make any compromise respecting the cause of Christ, which we are under oath to defend. If truth and duty offend them, we are not answerable for the consequence. We have long been acquainted with them, and witnessed their operations through numerous and extensive regions ; we have been entertained at their houses, familiar with their books, and many of their preachers. We have often engaged with them in friendly conversation on doctrinal and experiment- al religion ; we have generally been treated kindly by them, and are not aware that we have any personal enemy in their connexion. We certainly are disposed to treat them respectfully, hospitably, and kindiy, as neighbours and citizens, and should be pleased if they would more frequently visit us. Some of them we esteem as personal friends — we are sorry to offend any of them ; but they have assumed such an attitude relative to the high inte- rests of religion, that benevolence to them, and faithfulness to God, constrain us to counteract and expose them. Unadulterated gospel truth subserves the glorious design God had, in undertaking the work of creation and redemption. Jt renders those who embrace it like him in disinterested benevolence ; it influences them to aim su- premely at his glory, and to secure their own happiness in seeking the highest good of the intelligent universe ; but sentiments inconsistent with the spirit of the gospel, lead ultimately to misery. Those circumstantial errors, which divide consistent Episcopalians, Baptists, Presbyterians, and Congregationalists, are unhappy, but may not be fatal OF METHODISM. &3 They are diseases of the limbs merely. But Methodism strikrs a the vitals; its brilliancy is the hectic flush. It tends to exclude the saving essence of the gospel from the world K ^ t0 substitute, under the same name, an ineffi- cacious, ^Tbilara ting nostrum, so as to prevent the salva- tion of thousands, who might otherwise be saved. But the foundation of God standeth sure. He will, therefore, check and ultimately abolish Methodism. He will do it by means, and he virtually calls us to come to his help for this purpose, as much as he does to arrest a pestilence or conflagration. But bitterness and rashness will aid the cause of error, rather than that of truth. " The wrath of man worketh not the righteousness of God." In opposing this wide- spread heresy, we must imitate him who said, " as many as I love I rebuke." We must show the Methodists, that while we abhor their errors, we desire their temporal and spiritual good ; that it is not our own cause, but that of the great Redeemer, which we wish to defend, and that we are solicitous to prevent them from doing themselves harm, as well as to prevent them from injuring others. In this holy contest we should be calm, and yet vigilant and decisive ; we should be affectionate and benevolent, and yet thorough and persevering, so as to " give place by subjection not for an hour," to sentiments or measures which we firmly be- lieve are subversive of all vital godliness. This limited exposure of Methodism appears to be such as the scriptures justify, and the occasion requires. If some parts of it seem ludicrous and trifling, it is to be as- cribed to the nature of the subject, rather than to the dis- position with which it was written. Thousands can tes- tify that it is far from being an exaggerated description of Methodism ; not a circumstance is brought to view with- out ample testimony ; multitudes of public incidents, which would tend to render the picture still more repulsive, are omitted. Though it is presumed that well informed Me- thodists will not disavow the details of this exposure, yet if they are still determined to maintain their corrupt system, they will contrive some way to defend it and justify their measures. Every kind of heresy is capable of a very plau- 8 94 THE SPIRIT, &C. sible vindication ; but it is hoped that this production may have a salutary effect on the rising generation, especially such as are wavering, and that it will lead all who are not already ingulfed, to say, " O my soul, come not thou into their secret ; unto their assembly mine honour be not thou united." But there is no virtue in merely disclaiming Methodism. Multitudes oppose it, not because it is erroneous, but be- cause it resembles that vital godliness which they hate. Such as hold the truth in unrighteousness, actually aid that heresy more than they could if they openly adopted it ; for the Methodists seize the opportunity to induce the ignorant to believe that Calvinism is unholy in its tendency. They eat up the sins of God's people ; their scheme rose at first, and continues to grow, from a morbid secretion in the church. Their soil is fattened by the inconsistency, sloth, and lukewarmness of such orthodox professors as have only a name to live. " While men slept, the enemy sowed tares/' The most effectual way to counteract Methodism, is to cultivate the spirit of benevolence in our own hearts, seek to rouse the church to benevolent exertions, and sow wheat more diligently and extensively than the Methodists can sow their tares. THE i \i> ■