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following evening, "our friend," who plays the orthodox as badly as was to be expected, repeats his visits, and instanter these two worthies (Arcades ambo) begin their dissection. They have it all their own way, of course; and thus the Methodist favours us with his dictum at starting. "A more unfair and disingenuous publication I never read. To say nothing of Christianity, I wonder how any person who has been accustomed to the decencies of civilized life, and is aware of the respect which is due from man to man, could bring his mind to write and publish such trash."

The (pretended) churchman, amiable hypocrite! hopes "the case is not quite so bad;" when the Methodist, to exalt himself in the world's eye, expatiates on his own deservings, in terms which seem borrowed from the self gratulation of the Pharisee.

THE METHODIST.

"I make no attack upon the Church, which I sincerely respect. You have never seen nor heard me in vestry meetings clamouring against Church-rates. You have never known me refuse the payment of that impost, or even to withhold the Easter-dues, when they have been called for. Within the last few days, even the pewopeners in the Church have requested of me, Methodist as I am, the usual Christmas gratuity, which was cheerfully given."

---

THE PHARISEE.

26 God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess."

The churchman now asks the Methodist, how he "meets the charge of novelty which is preferred against Methodism :" to which the other makes answer- "I meet the charge with a flat denial; and fearlessly aver, that Methodism had NOT its origin from John Wesley: it is as old as Christianity; for it is Christianity itself."* Here is assertion! Will these seceders con

*"The Methodists in this country form a large part of the community. In the year 1729, they sprang up at Oxford, under Mr. Morgan, (who soon after died) and under Mr. John Wesley. In the month of November of that year, the latter, being then fellow of Lincoln College, began to spend some evenings in reading the Greek New Testament, along with Charles Wesley, student, Mr. Morgan, commoner of Christ Church, and Mr. Kirkman, of Merton College. Next year, two or three of the pupils of Mr. John Wesley, and one pupil of Mr. Charles Wesley, obtained leave to attend these meetings. Two years after, they were joined by Mr. Ingham of Queen's College, Mr. Broughton of Exeter, and Mr. James Hervey; and in 1735, they were joined by the celebrated Mr. Whitfield, then in his eighteenth year. They soon

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descend to explain why they call themselves Wesleyans, if Wesley was not "the father or founder" of their sect?* And why, in the minutes of conference," is Wesley called "OUR VENERABLE FATHER?" Our author says that Methodism was practised in Jerusalem, Cæsarea, Antioch, and other places, before even the name of Christ was known in England.' We almost wonder why he does not inform us, that Adam and Eve were Methodists; but no, he contents himself with asserting, that Methodism "is as old as Christianity." How does he prove this? Merely by begging the whole question; " for it is Christianity itself," he exclaims. If this be not a trick of the schools, a specimen of an unscrupulous logician, we are necessarily left to infer that our Saviour, together with his apostles and disciples, were of the order of John Wesley! But be it known to Vindicator, that Jesus Christ was the founder of the Church to which we belong, seventeen hundred years before Wesley was born. Whether the Methodism of that zealous, and, in many respects, admirable man, or rather of those who arrogate his name, is verily "Christianity itself," being the point sub lite, Vindicator need not have committed himself by its affirmation. Paley adduces some strong arguments in his "Evidences,"† to show that the religion which Christians have now, is the same as Christians had then; to which we would refer the author of "The Wesleyans vindicated." A further examination into this tract will tend to disabuse us of the notion that the tenets and discipline of Methodism accord altogether with those which Jesus Christ established above eighteen hundred years ago.

The (pretended) churchman then adverts to the charge of the Wesleyan ministry being itinerant, which the rash Methodist would fain rebut by observing-"Jesus Christ, the seventy disciples, and the twelve apostles, were all travelling preachers." How the author of this work dares, with whatever trembling, to designate the Saviour of the world as "a travelling preacher," literally passes our conception. Doubtless the phrase was written down in haste and ignorance and we hope and trust will not be brought in evidence at a higher tribunal, but that the "idle words" will afford a proof of the infinity of the mercy of his Maker,

obtained the name of Methodists, from the exact regularity of their lives; which gave occasion to a young gentleman of Christ Church to say-' Here is a new sect of Methodists sprung up,' alluding to a sect of ancient physicians, who practised medicine by method or regular rules, in opposition to quackery or empiricism. Thus was the term Methodists originally applied to this body of Christians, on account of the methodical strictness of their lives."—Evans's Sketch of all Religions. We have just seen Wesley's Sermons advertised; after his name is," the father and founder of Methodism."

Paley's Evidences, pp. 108-157.

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It is clear, even viewing their motives in the light of this world, that the reason why our Lord Jesus Christ and his apostles journeyed from place to place, to give an impulse to that religion about to be propagated in every quarter of the earth, was, that it was the obvious and (humanly speaking) the sole means of making Christianity known to mankind. How could men call on the Lord whom they have not believed? and how could they believe in him of whom they had not heard? and how could they hear without a preacher?" But when the gospel was once established, regularly ordained ministers were set over different churches, and a district was allotted to each. Our author tells us, that Timothy and Titus were travelling preachers; but we would have him to know that Timothy was set over the churches at Ephesus, and Titus over those in Crete. He will find, moreover, on inquiry, that James the Less, one of the apostles, remained in Jerusalem to superintend the churches in that city; and that the seven deacons, who were chosen from the disciples, had specific duties assigned to them, which implied the obligation of their dwelling in a circumscribed locality. About ten years after, as we are told, there were elders or presbyters in the church at Jerusalem. The eleven apostles certainly travelled about in the sense that our bishops at the present day may be said to do, that is to say, mainly with the object of ordaining elders in every church, and confirming those children who are desirous to embrace the religious rite. We may naturally conclude that the elders were stationary, as it appears that they had to give an account of the state of the church to the apostles, and to watch over the souls of those who were committed to their care. And when the faith was further advanced, we gather from history, that resident priests all over Christendom had the care of the churches.-To leap over time and space.-Long before the invasion of the Conqueror brought our Anglican church into closer connexion with Rome, the great Saxon landowners, whose extensive domains were so many independent territories, recognising the policy of having their vassals trained in a faith which inculcated obedience, industry, patience, and contentment, and feeling a natural desire to retain always at hand what spiritual aid they could command, built churches upon their estates, and endowed them for the maintenance of a resident priest,† and ever

*Acts xiv. 23.

Previously these priests were itinerant, and made excursions, as it were, from the several monasteries at stated intervals, or as circumstances recommended. But why were they not fixed on one spot? For the same reason that our Saviour and his disciples were not-namely, that the land had to be converted to be evangelized; and that the interests were too vast, and the fold too extensive, to admit of the few shepherds remaining stationary.

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since that time, from age to age, houses have been built for the clergy, and residence compelled, except where there is a good and lawful cause contrariwise. We have descanted in the preceding article upon the benefits which must inevitably result from the regular clergyman dwelling in the midst of his parishioners, and the many evils which would seem to be inseparable from an itinerant ministry. But our author says, that "Jesus Christ was an itinerant preacher," and our author is " an honourable man." He says that, therefore, the Wesleyans are authorized to walk in his steps.-The Methodist says so, and the Methodist is " an honourable man."

The (pretended) churchman next asks the Methodist, whether there are any persons, not of his community, who have spoken of Methodism as a revival of scriptural Christianity. To which inductive question the following answer is returned:-" The late Mr. Jones of Nayland, who was one of the highest of highchurchmen, says, in his Life of Bishop Horne,' that Methodism is christian godliness without christian order.' Dr. Chalmers says, that Methodism is Christianity in earnest.' The Bishop of London, in one of his late charges, says, that the Methodists have faithfully, though irregularly, preached the gospel.'"

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To this we have only to observe, that the authorities cited are admirable; but that the two which, on such an inquest, are of most weight, break down in evidence. Is there not a covert satire intended in the expression, "christian godliness without a christian ministry?" We are strongly inclined to think that Mr. Jones of Nayland must have meant a severe hit-must have been speaking ironically. However, since the defendant has put him into the box, we have of course the right to crossexamine him. The following is from the pen of their own witness: "God considers all opposition against lawful authority as a sin against himself. He declares that stubbornness is as iniquity and idolatry:' the meaning of which is this, that if a man were too stubborn to submit to the ordinances of God, he might as well be a sorcerer, or serve idols. And it is worthy of observation, that this severe sentence is against him who usurped the authority of the priesthood, and pleaded a GODLY REASON FOR IT. But so jealous is God, for the wisest ends, upon this subject, that no appearance of reason is admitted in excuse." We suspect, after this, that Vindicator will heartily wish that he had not served Mr. Jones of Nayland with a subpoena.

With respect to the phrase, "preaching faithfully, but without regularity," it is really such a palpable contradiction in terms, that our author must either have misquoted or misunderstood the bishop; for we cannot persuade ourselves that one of the most learned and cautious of the age, could so express himself. But let us call Dr. S. Clarke into court. "Stubbornness," says he," in obeying God partially, or serving him only after our own

way or humour, is the same thing as not serving him at all." What is the evidence of Dr. Hammond?" He who takes up an opinion upon his own choice or judgment, and prefers it before the doctrine established in the Church, and gathers and receives disciples and followers to himself, in opposition to or separation and division from the Church, the same is an heretic, as defined by that learned grammarian Hesychius- He that chooseth to have some other opinion besides the truth.'-The name also belongs to those who endeavour to draw others into faction with them."

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The Corinthians, Nazarenes, and Ebionites, very early separated themselves from the church of Christ. Is not the following verse applicable to other "makers of sects," as well as the above? They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us." (1 John ii. 19.)

But to the next head. "Methodism is plainly a schism in a church and from a church, which is undeniably scriptural in its principles." To this allegation the Methodist returns an absolute negative. His logic is, that "Methodism is not in the church, and therefore cannot be a schism in it." But here we will not omit to quote a short passage, which, for the credit of the clergy in those days, we trust is given upon insufficient evidence. We cannot, of course, deny the facts; but they rest, so far as we are aware, upon the authority of the writer of this pamphlet. It runs thus: “ So far was the Church from entertaining Methodism, as taught by Mr. Wesley, that two of the bishops wrote against him, regardless even of the ordinary courtesies of scholarship; and many of the clergy stimulated mobs to assail both him and his people." Can it be possible that this accusation is well founded? If it be, we should be sorry to have to defend the conduct of the clergy in the days of our fathers. We are persuaded, however, there is some mistake. It will be found to rest on some misrepresentation, hard now to be refuted. Vindicator, however, should have given some authority for his assertion-if not in charity to us, at least for his own sake.

But to return. The Methodist joins issue with Epaphras in his assertion, that Methodism is a schism in a church and from a church, which is undeniably scriptural in its principles. How does he get up his defence, and prove his case? He first pretends, "The word 'schism' is never used in the New Testament in the sense of separation.' But surely, the oi amodnpigovTEC avrovç (Jude) are they who "separate themselves," or form schisms, "having not the Spirit;" and "Woe unto them, for they have gone in the way of Cain, and perished in the gainsaying of Core." (Jude.) He secondly remarks, "that it is a mere

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