METHODISM AS IT IS, AND NOT AS IT IS MISREPRESENTED TO BE, BY ITS ENEMIES, AND BY SOME OF ITS PROFESSED FRIENDS.

LIBERALISM AND REVIVALISM.

A correspondent of the "Wesleyan Times" has assumed the existence of a close connexion between Liberalism and Revivalism, and has accordingly pronounced that " we want more Liberalism, and we should see greater prosperity." And the ostensible Editor of the "Wesley Banner," in making a parade of Revivalism on his title-page and in the contents of his periodical, would appear to be acting on the same presumption.

The doctrine thus broadly laid down cannot, however, be so easily accepted; and especially, it cannot be accepted on the mere fancy or dictum of a party-writer; but requires, surely, an amount of proof which may bear some proportion to the importance of the principles and consequences necessarily involved in it. In the absence of such proof, the few instances adduced in favour of it, being altogether insufficient to support so great an argument, this new notion of the Liberals is plainly as gratuitous, and may be shown to be as destitute of rational warrant, as is their exhibition of the venerated name which they have stolen for their titular emblazonment; and must needs raise, in all sober-minded persons, that sort of feeling which is made up of an equal combination of disgust and ridicule.

It is more than an ordinary stretch of one's candour and credulity to believe that the parties who propound and act on this new principle are really sincere in so doing. But, admitting them to be so, ere it be incorporated into our theology, one may be allowed to subject it to a brief examination; and, in so doing, we may test it first, by the rule of reason and Scripture, and secondly, by experience and history.

As to the teaching of reason and Scripture on the case, there being neither reason nor Scripture even pretended by our new Professors; and, for ourselves, we are entirely at a loss to conceive what connexion can even be imagined to exist between Revivalism and Liberalism, either in its political or ecclesiastical manifestation. As to its manifestation on the subject of state matters, we may have all that Liberalism pleads for-triennial or annual

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parliaments the vote by ballot-universal, or all but universal suffrage— and the separation of Church and State. And, in regard to the Wesleyan polity, we may have lay-delegates, and voting by ballot, and open Conferences, and whatever else our modern agitators are so clamourous in their endeavours to obtain. But how these changes are to insure the more copious and powerful visitations of "the Spirit that giveth Life," or by what principle of action they are to operate so as to quicken the prayer of faith and the labour of love, and so add a new impetus to the advancement and prosperity either of Methodism or any other form of vital Christianity, has not been attempted to be shown. The changes which Liberalism proposes to accomplish in the State, might possibly, by some one of the fortuities which they would generate, turn up Mr. Cobden as Prime Minister, and Mr. Hume as Chancellor of the Exchequer, and might even place some member of the Peace Society in the position of War-Secretary. And, for any thing we care at present to argue to the contrary, surprising reformations might consequently be achieved in our national economy and legislation. And, in like manner, the result of the Reform now sought to be accomplished in the polity of Methodism, the Editors of the "Wesley Banner" and the "Wesleyan Times" respectively might be installed as the Editors of the "Wesleyan Methodist Magazine" and the "Watchman ;" and the name of our present worthy and indefatigable Book Steward might be supplanted by that " Andrew Marvell” -a "merry-Andrew," truly, but no "Marvel," except upon the supposition of a metamorphosis like that by which "Satan himself is sometimes transformed into an angel of light;" and the Mission-House, the Theological Institution, and the Conference-platform, might be clean swept of all their present occupants, and yield their honours to new comers, elected to their places-arbitrio popularis auræ. But, as to the point more immediately in question,-in what way, or by what application of the law of cause and effect, are changes such as these, or the spirit that would compass them, to be subservient to the promotion of Revivalism and the prosperity of Methodism ? One knows not whether most to wonder at the absurdity or the effrontery which would pretend that the Divine Spirit is restrained in the exertion of His quickening and saving influences, because, forsooth, the spirit that "lusteth to envy," and is "given to change," is not suffered to prevail. And one may be excused for questioning the common sense, as well as for doubting the principle, of those who have in fact, if not in form, assumed so monstrous a position.

If we ask—“What saith the Scripture?"—the answer is, "It is the Spirit that quickeneth ;" and the "ministration of that Spirit" is not bound to any form whatsoever of conventional church-government. Moreover, it is the express teaching of that Spirit, that some persons in the Church are specially designated by Himself for certain Church-offices, and that the members of the Church are not therefore to be shifted, as our Liberals would seem to wish, into all kinds of offices in rotation, but rather to be employed in the offices for which there is evidence of their being peculiarly called and fitted. God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments (or

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powers), diversities of tongues! Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? But covet (or ye covet) earnestly the best gifts; and yet I show unto you a more excellent way."* his comment on this last expression, Mr. Wesley says "The best gifts are worth your pursuit, though but few of you can attain them; but there is a far more excellent gift,' which you may, yea must attain or perish." And this "more excellent way," or gift, we are immediately informed, is charity or love; of which the Apostle says-" Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; heareth all things, believeth all things, hopeth all things, endureth all things." Such being the case, the law of the Spirit requires that men should be employed according to the "diversities of gifts" by which they are distinguished, as is the practice and rule of our Connexion; and if there be any amongst us that would plead that such a rule, because it does not admit all persons to all offices, is more honoured in the breach than the observance," we would advise them to consider whether, in so doing, they are not grieving that Spirit that "worketh all in all," and thus hindering the prosperity which they are professing so earnest a desire to promote.

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If we turn from the reason, and the Scriptural law of the case, to experience and history, the advocates of this new dogma of the Liberals will find themselves, despite of all their vauntings to the contrary, but slenderly supported. Some instances are alleged, by the “Rusticus" of the "Wesleyan Times," which are supposed to be in proof of it. But what are the facts of the entire case in question?

In the first place, the (so-called) Liberals in Methodism have not always been Liberals, in the ordinary and more general application of that term. Of those, for instance, who were the most prominent as Wesleyan Liberals, in the out-break connected with the case of Dr. Warren, several persons might be named, both amongst the ministers and laymen, who in general politics were thorough-going Tories. It is not our business to account for any anomaly involved in the course which they pursued, as the ring-leaders of the Wesleyan Liberals. All we have now to say, is, that they must have been actuated in that case by other principles than those which constitute the creed of general Liberalism. And what their motives weree-if their advocates repudiate for them the motives which have been ascribed to them in the "Paper," which you have inserted in a former Number, on the “ Origin of Evil," it must be left to those advocates to explain in the best manner they

are able.

In the next place, whatever may be insinuated to the contrary, the ministers who have been most remarkable for the promotion of religious Revivals, have not, in the majority of cases, stood in the ranks of the Liberals in Methodism. The " Wesley Banner" and the "Wesleyan Times," contain

* I. Cor. xii. 27, et seq.-Mr. Wesley says that certain persons use in this passage, "called governments," from a peculiar talent for governing, or presiding in assemblies.

accounts of Revivals which are alleged to have been chiefly promoted by persons of that class. But other revivals have taken place, and are still in progress, under the Divine blessing, on the fidelity and zeal of parties having no sympathy with either of those publications, and who are probably under the impression that neither the one nor the other, considering the general character and spirit which pervade them, is a fit vehicle for communications on the subject. For ourselves we are not at all inclined to connect the true spirit of Revalism with Toryism, on the one hand, and we have still less reason to admit the silly, and almost profane boasting, which would connect it with Liberalism on the other; though we believe that a fair balance of accounts, like those which are paraded in the publications above-mentioned, would prove to be in favour of the latter rather the former. But "who is Paul? or who is Apollas ?" And what is Toryism, or what is Liberalism? Away with the nonsense and impiety which would tie up the Spirit's grace to any names, or to mere party-principles of any kind. If a genuine Revival of religion takes place, we care not who the main instruments of such Revival may appear to be. We "therein rejoice, yea, and will rejoice." But we have had frequent occasion to observe, that the same ministers are not always equally successful in this way; and that the ministry which has appeared to be eminently productive of Revivals in one Circuit, has been, as to that form of success, comparatively barren in another. And, in general, we are inclined to think that something more than ministerial fidelity and zeal should, in all reason, be taken into the account; and that Revivals are not unfrequently to be attributed, very largely, to the prayer and faith of the people, or to the sovereignty of the Holy Spirit's operation.

If Liberalism and religious prosperity go hand in hand together, as we are now required to believe, it will follow that where there has been most of the former, there has been most also of the latter. But has it been so in fact?

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Has the share which has been taken by so large a proportion of the Dissenters in the agitation of the times, been found to be connected with a proportionate increase in the spirituality and growth of their respective churches— the clouds, which they have helped to raise, coming down upon them in blessings, as rain upon the mown grass, or as showers that water the earth?" Let the present general condition of their churches answer that question. Or, when the cry for the "Progress of Liberty" was rife in our Connexion— in the days of Alexander Kilham, was that, eminently, a season of refreshing to the Body generally, and did the monopolists of "Liberty," on their secession, take along with them, in their much-vaunted possession of that Liberty, an element which has ensured their subsequent prosperity? Or did the Leeds Agitators, of 1827, or their Manchester successors, of 1835, earn for themselves a standing claim to be regarded either at the time, or afterwards, as the true promoters of Revivalism? And, though each of these two last-mentioned parties carried along with them into the new Associations which they formed, a large share of the Liberalism which they had fostered in our body, have they been since remarkable for the spiritual wonders which that Liberalism has done for them? Or, have the modern advocates of that which has so eminently failed to serve their predecessors, any extraordinary

credit, except with their own partizans, either for personal spirituality, or ministerial usefulness? The proper answers to these questions bring out a conclusion the very opposite to the doctrine taught by the Correspondent of the "Wesleyan Times," and practically acted on by others of like principles; and clearly demonstrate, that if we had less Liberalism—we mean that sort of Liberalism of which the type is found in the "Fly Sheets," the "Wesley Banner," and the "Wesleyan Times,"-there would be in the same proportion a diminution of the evils which at present militate against our Connexional prosperity. For "if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work."—(James iv., 14-16.)

THE EDITORS.

THE PRESIDENT OF THE CONFERENCE AND ANONYMOUS

WRITING.

To the Editors of Papers on Wesleyan Matters.

GENTLEMEN,-I have read your "Papers" from the beginning, and feel grateful to you for the service you are thereby rendering to Methodism. Certainly, it could not be allowed, in perpetuity, that misrepresentations and falsehoods should be written and published against the most eminently useful men in the Wesleyan Ministry, and in the Wesleyan Societies, and yet no public exposure and contradiction of them be given. Had the attacks so maliciously made upon the character and conduct of official persons among us, been authenticated, by the publication of the names of the parties making them, they might then have been effectually met, and repelled, by Conference investigations, Conference resolutions, and by Ministerial Declarations; but when they are made by individuals so conscious of their own falsehoods that they dare not, through fear of prosecution for libels, give the name, either of the printer or the publisher they employ; and thus sheltered, as they suppose, both from civil and ecclesiastical jurisdiction, they continue, notwithstanding the expressed condemnation of their deeds by the Conference, to make their cowardly assassin-like attacks, then more than ordinary measures must be adopted to bring to the bar of public exposure and judgment, the contumacious parties. And it is already evident that the means you are employing for the accomplishment of this painful, but necessary object, are effectual. Already the felt feebleness of the wicked and malicious slanderers appears. Neither they nor their friends of Fleet-street, nor of Nottingham, have even essayed to answer the manly and well-written articles that have been published in the three numbers of the " Papers on Wesleyan Matters." The notorious slanderer of his brethren, who seems to have retired from the full Circuit-work, that he may have leisure for malignant writing, in his weekly letters under the name of "Andrew Marvell,"-his friend the editor of the "Wesleyan Times," and Mr. Dunn, in the scrap-book monthly numbers of the " Wesley Banner;" and others that have written