its proper connexion; and, the better to impose upon those who may give him a reading, and who may not be always disposed to read over a whole letter for the purpose of meeting with a particular passage, he almost invariably conceals the page. But the gentleman is a "True Churchman."

The charge which is preferred against the author of the LETTERS, of throwing aspersions upon Mr. Wainewright, and of attacking the Established Church and the Clergy, is perfectly ridiculous. The truth is, the Methodists were moving steadily forward in the path of piety and usefulness; the Rector of Great Brickhill, not satisfied with their peaceable demeanour, commenced an attack upon them; and being vilely aspersed by him, they were compeiled, for the sake of self-defence, to adopt proper measures to secure their peace and their character. This author places the Rector in as unfavourable a light as that man must appear in, who, without receiving the smallest provocation, should lay hold of his cane, and give a harmless person passing along the road a severe flagellation, because he did not happen to place his foot exactly in the print of his own. The poor fellow, regaining his breath, and recovering from his surprise, begins to lay his strokes around him pretty lustily, and brings down his antagonist. A pert little gentleman, standing aside, comes up to him, and accosts him with, "Sir, ¡the person who now lies prostrate is a Rector, to whom no one has a right to say, What doest thou? His chastisements are all inflicted with propriety, and to ward off his blows is to insult him." Really, Sir, it is difficult to say, whether the stripes of the Rector, or the sentiments of the "True Churchman," merit the severest reprehension.

He observes, that the Methodists "still pertinaciously aver, that the success which has hitherto accompanied their efforts is an indisputable proof of its Divine authority. A similar success might, with equal justice, be alleged in favour of various other denominations, as well among the heathens as among Christians; denominations which, like Mr. Everett's sect, flourished for a time, and boasted of innumerable converts, but which, after the lapse of some years, happily for mankind, sunk into merited and eternal oblivion. This I have not the smallest doubt will, sooner or later, be the event with Methodism." Had the "True Churchman," in his haste,-admitting him to have been limited for time to write his "Strictures," only paused to read the LETTERS he professes to refute, he would have found this same allegation urged by Mr. Wainewright, and illustrated in the same way-for invention is not his forte, fully rebutted. It is there stated, that Mr. Wesley connects with the extension of Methodism, its rapidity, its depth, its purity, its rationality, the opposition it has

Strictures, p. 11.

surmounted, its conquests over human depravity, and its exemption from superstition, bigotry, and persecuting zeal.* Till he has substantiated his charge, his stale illustration of the progress of heathenism is inappropriate; and till he has overturned what has been advanced in opposition to Mr. Wainewright on the subject, in vain he may look for the "eternal oblivion" of Methodism. He may as well attempt to lash the waves into obedience with a straw, as to check its progress; to overturn the pyramids of Egypt with his hand, as shake its foundation.

Superior to argument, "I shall merely observe," says he, "that Mr. Wainewright's assertions respecting the neglect of literature and science, so notorious among the Methodist teachers, are not at all invalidated by the existence of Kingswood and Woodhouse Grove schools; for it is not even pretended that they are designed for the education of their future preachers, nor does it appear that the latter are compelled to submit to any preparatory course of study, or to undergo any examination of their literary and theological acquirements previous to their assumption of an office, which the generality of them are so little qualified to undertake." This, like his friend's remark, "is mere assertion;" but where is the proof? The Schools were never adduced in support of the learning of the Preachers, but of their disposi tion to favour it, which disposition was denied them by Mr. Wainewright; for they are represented, not only as indifferent, but hostile to every thing of the kind. And if it be "not even pretended that they are designed for the education of the preachers," why urge their existence as not at all invalidating Mr. Wainewright's assertions, when those assertions go to aver an opposition to literature and science, both in themselves and others? Than these schools, not any thing can be a more convincing proof to the publick, that, according to the utmost of their ability, they are promoters of learning. No less incorrect is he when he states, that it "does not appear that they are compelled to submit to any preparatory course of study, or to undergo any examination of their literary and theological acquirements previous to their assumption of the office" of itinerant preachers. It has appeared to others, and, provided he should just have as much time on hand as to enable him to pause a moment or two, it shall appear" to himself, that the closest attention is paid to the "theological acquirements" of every preacher, previous to his admission into full connexion. "Can any additional methods be devised," it is asked by the Conference, "in order to promote the mental improvement of our preachers?" The answer is, in addition, observe, to what had been previously done, "1. The

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*See Methodist Magazine, for 1819, p. 30-33; also separate edition of Letters, p. 17-21. Strictures, p. 11, 12. See Methodist Magazine, for 1819, p. 35; 500-505; also Letters, p. 24, 25; 151–157.

1

chairman of districts shall, at each district-meeting, examine every preacher on trial, respecting the course of theological reading which he may have pursued in the course of the preceding year. For this purpose, every such preacher is required to deliver to the chairman of his district, a list of the books which he has read since the preceding district-meeting. These lists shall be laid before the meeting, that the senior brethren may have an opportunity of giving to the junior preachers, such advices and directions respecting their studies as may appear to be necessary. 2. Before any preacher, having travelled four years, is recommended by his district-meeting, for admission into full connexion, he shall undergo a careful examination, by the chairman of the meeting, respecting his acquaintance with Mr. Wesley's Works in general, and especially with his Sermons, and his Notes on the New Testament, in addition to the other examinations required by our existing rules: and no preacher shall be so recommended, unless the result of his examination be satifactory to the meeting. 3. Those preachers on trial, who do not already possess Mr. Wesley's Works, are required to procure them, during the period of their probation; and shall be allowed to pay for them to our Book-Steward, if they desire it, by such instalments as may best suit their convenience. 4. We recommend to all our preachers, Mr. Benson's Commentary on the Holy Scriptures, and we direct our Book Steward to allow those preachers who shall choose it, to purchase that Commentary for their own use, at one half of the selling price." Any person reading this, must infer, first, that certain ministerial acquirements are absolutely necessary; secondly, that, in order to improvement, every preacher is "compelled to submit" to a course of theological reading and study; thirdly, that the compellers may not be deemed unreasonable in their demands, the compelled are furnished with facilities for the purpose of enabling them to procure theological works; fourthly, that they are put upon this course of study and reading for a period of four years, answering to the time that a clergyman is at college preparing for the church, and a dissenting minister is at the academy preparing for the chapel, only with these differences, viz. that the clergy and the dissenters, are limited to a less sphere of usefulness during their state of trial or improvement, confine their studies to one place, and receive instructions from one professor or one tutor, while the Methodist preachers are allowed a little more pulpit labour, and thus to improve others, and exchange their colleges or rooms for study, together with their tutors-the superintendants, with their circuits; and, fifthly, that they are carefully examined on the subjects of qualification and improvement: yet, notwithstanding all these compulsitory measures to promote improvement, which have been before the publick for years, the "True Churchman" affirms, that it does not appear that any preparatory course of

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study" is required. Since these things have actually appeared to others, it now becomes subject of serious inquiry, whether this gentleman be blessed with the power of sight? or, if he have the use of his eyes, whether he is justifiable, with his friend Mr. Wainewright, in speaking of "the total want of provision"* for the improvement of the candidates for the Christian ministry, without having previously examined the records of the Methodist body?

It is more than half insinuated, that the author of the LETTERS contends for the "extraordinary gifts of the Spirit," + though positively disclaimed more than once.‡ He does, however, plead for "perceptible influence;" and when the "True Churchman" shall condescend to employ any other mode of attack than bare assertion, to defend the views of Mr. Wainewright on the subject, the author of the epistolary remarks pledges himself to give him the meeting, either in his masked character or any other.

He attempts to hobble over Mr. Wainewright's want of Scriptural authority; but he halts at every step, and requires the crutch of a little ignorant sophistry to support him. "His principal object," it is stated, "was not to prove either the truth of the doctrines, or the authority of the discipline of his own church, but to disprove the assertions made in favour of the wild system invented by the Methodists." This being conceded, what is gained by it? Since Methodism must be either agreeable or contrary to the Bible, Mr. W. ought to have shewn its wildness, not on his own authority, but on God's; on the authority of that book to which they profess to make an appeal. He had no right to erect a standard for them; because it was not to his, but to their Maker's they referred-the very "volume" by which he wished to see them tried, and to which he deemed them opposed¶

"I will not," the "True Churchman" further observes, "follow this writer in his remarks on the abstract nature of virtue and vice, and on the principle by which the mind is urged to cultivate the one and to avoid the other; because it is evident that on metaphysical and ethical subjects, his ideas are so completely bewildered, that he is incapable of expressing himself with tolerable perspicuity: and it is only to be lamented that persons will attempt to discuss intricate topics, with which they are wholly unacquainted, and which are seldom properly investigated by those who have not enjoyed the advantage of an academical education." It will probably be allowed, that Mr. Robert Robinson, of Cambridge, was as clear-headed, and expressed himself with as much perspicuity, as most men; and that Bishop Law Methodist Magazine, 1819, p. 267; Letters, 14, 15. 1 Mr. Wainewright's Observations, p. 125, 197.

* Strictures, p. 40. 86. Strictures, p. Strictures, p. 15.

+ p. 13.

*

had as correct views of "the abstract nature of virtue and vice," as most of the "True Churchmen" of his day; and yet the vindicator of Mr. Wainewright professes not to understand them. The sentiments urged, were maintained by these men, and are expressed nearly in their own language, with proper references to the Works and the pages. They possessed the very qualifications which he requires of the author of the LETTERS; but according to his own confession, he is so dull he cannot comprehend them; a strong, presumptive proof, that whatever Mr. Wainewright's opponent might have advanced of his own, possessing even the qualifications demanded, would have been lost upon him. It is possible it might not occur to him, to advert to the references made, when he took up his grey-goose to brandish at the venerable prelate for his dulness. Though he aims at the author of the LETTERS, he misses his mark, and actually knocks the bishop on the head. The only apology he can make is,"Please your reverence, I did not intend it; I thought the fruit of your brain belonged to another."

Displeased, because it is stated, that conviction of sin constitutes part of the creed of the Church of England, he remarks, "The tears and sighs, the convulsive groans and piercing yells, the various grimaces of the countenance, and the contortions of the body which are so frequently exhibited by the miserable objects who undergo the process of the Wesleyan conversion, must all, therefore, be considered as sanctioned and encouraged by the same admirable and rational Establishment."+ Step into one of the Established places of worship, on the forenoon of the Lord's day, and hundreds of persons-and possibly "A True Churchman" at their head, will salute the ear, with, "Have mercy upon us, miserable offenders." Is it conviction of sin that produces this confession? Are the people really what they state themselves to be-miserable? If so, there will be some tears, some sighs, some groans, though probably no yells. If, on the contrary, there be no misery, those who employ the expression go to God with a lie in their mouths. Any how, the doctrine of conviction of sin is included in the quotation.

Instead of answering the arguments urged against Dr. Mant, as cited by Mr. Wainewright, perfectly in the character of "A True Churchman," he compliments the Dr. on his elevation to the prelacy. As compliment to his Lordship, is employed as a substitute for reply, it might be well to suggest, on the supposition it has not been acted upon already, that, to render the same effectual, the "True Churchman" should forward a copy of his Strictures" to his Lordship, carefully doubling the leaf where Methodist Magazine, 1819, p. 104; and Letters, p. 36. Strictures, p. 21.

Strictures, p. 21:

VOL. XLIV. JANUARY, 1821.

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