ORIGINAL AND SELECTED ARTICLES. 43 our admiration to small patches of spiritual culture, rather than extend it to wildernesses that have become as a fruitful field, or the whole earth as the garden of the Lord. It is a well known fact, that the gospel has flourished more in some times and places than in others; and the reason for such varied success has often been a subject of inquiry. Were we to attempt the solution. of the problem, we should narrow the question within the limits of Methodism, and ask if Methodist preaching is as successful now as in its earlier stages? We are aware that two opposite parties may be ready to reply to the question. Those who answer it in the affirmative, account for the effects of preaching being less striking than formerly by other counterbalancing considerations. And among the rest it is observed, that the comprehensive operations, or methods of grace, which the Lord adopts to accomplish his designs in the salvation of the world, he marks with greater success at one time and place than another, and sways human agency to further the good pleasure of his will. But we should be sorry to allow this suggestion, however true, to be made an apology and a screen for indolence in the work of the Lord. The Great Head of the Church has left a large margin for his servants to fill up, under his direction; and if it be left blank, the last audit will find the unfaithful servant "speechless," however he may prate now. Perhaps the peculiar state of the nation afforded a more favourable opportunity for the success of the preaching of the Wesleys and their fellows, than the present state of society. And what was that? It is generally believed that true religion had but small hold upon either the faith or practice of the people. In the Church of England, though there were learned and eloquent men, distinguished for theological attainments, the light of the gospel shone very dimly from its pulpits. It discovered little in advance of a defective morality. The laxity of the clergy and ignorance of the laity combined to produce disregard to the ordinances of the gospel, and contempt for their spiritual character. When we read the valuable writings of Watts, Jennings, Orton, Doddridge, and other non-conforming divines of the same period, we should conclude that the unction of the Holy One, and the rich fruits of godliness, would have been found in the dissenting churches. But no: the racy and enduring spirit of the old Puritans had weakened and languished in the cold embrace of formality. The Cromwellian enthusiasm that absorbed even martial fervour, and implanted the religious spirit deep in the national character, had long smouldered in its own rubbish: and the non-conforming band of mighty spirits, who suffered ejectment and persecution to the death, had transmitted but tattered fragments of their mantle to after times. It may be supposed that the low estate of religion might have afforded a favourable opportunity for the preaching of Wesley and Whitfield, to operate powerfully and successfully in calling men to holiness of heart and life. In addition to this, their itinerating mode of preaching, if not new, had a novelty for the time which contributed to success. It showed that the gospel sound was not to be confined to cathedrals and village churches--to buildings consecrate; or depended upon orchestral arrangements to give it effect. In the dwelling-house, the barn, the street, and open field, were heard the invitations of mercy, diffusive as the air on which it floated, and free and untaxed as the woodland song. Religion was presented, disentangled of its ecclesiastical trappings and incumbrances, in its native simplicity, and the common people heard it gladly. It is true that Wesley and Whitfield, by thus venturing out of the sacerdotal enclosure, without the prestige of ritual and prescriptive prerogatives, by thus meeting the commonalty on the common level of society, exposed themselves to the annoyance and persecution of the rude populace; and the early pages of Methodistic history are sadly besmeared, blotted, and almost blood-stained with the outrages that occurred in many parts of England. But all this persecution was not all loss, in regard to the main intention of these devoted preachers of righteousness. For the power of the gospel that aroused opposition, awoke the aid of friendship. The lawless shouts of the multitude stimulated inquiry; and curiosity would know something of the men who were thus revolutionising society. They heard, believed, and were saved: and not the least striking feature in the picture was, the great numbers of ringleaders of disturbances, who were arrested with strong convictions, saved by faith; and immediately began to preach the faith they had sought to destroy. It is asserted with considerable confidence and appearance of truth, that the present state of society will not admit of such extremes of opposition and success. Those peculiarities that were then striking, because they were novel, are now common and general; such as an itinerant ministry, class meetings, lovefeasts, out-door preaching, freedom of speech and action in religious matters, and the great elastic system of Methodistic agency are now, and have long been, before the public, and are conventionalised among the religious fashions of the day. This impression will be supported by the wide and powerful extent of Methodist influence on the spirit and institutions of the nation. And our references here take in all the branches and offshoots of the Methodist stock:-the New Connexion, Wesleyan Association, Primitives, Bible Christians, and Wesleyan Reformers; for, however they may differ in church government, they are very much alike in the order of religious services which distinguishes them from other religious bodies. Methodism, improved Church-of-Englandism, and revivified Dissent, have given life and stimulus to a numerous tribe of institutions of a social, benevolent, and Christian character that were unknown in the days of the founders of Methodism acts of parliament ORIGINAL AND SELECTED ARTICLES. 45 that grievously trenched upon civil and religious liberty, have faded before the bleaching force of gospel truth: so that the aspects of society, from the cottage to the throne, are greatly changed, and witness to the triumph of religious principle as the governing, moulding, stimulating force best calculated to make the nation moral, prosperous, and happy. It is argued, however, that as the extremes between the hatred of sin and the love of truth now-a-days are less apart, so conversions to God may be expected to be less remarkable and striking now than formerly. But those Christians who seriously look at the gospel salvation in all its fulness-in all its saving and sanctifying influence,tremble for the cause of God, lest the suppression of vice should be reckoned for its destruction; and the refinements of literature and science, and a charitable support of good institutions, should pass for the work of the Spirit, and the effects of saving grace. There is a class who ask, If, with our many educational, civil, and religious advantages over our predecessors, we do not want heart, fervour, and singleness of purpose in our ministry, in order to equal the efficiency of the first Methodist preachers? The writer of this paper would be sorry to be suspected of being a "croaker,"-of ever sounding the note, which is as untrue as it is discouraging "the former times were better than these." But, with every fair confession to our comparative superiority, our general advantages, arising from a more generally received pure gospel, ought to contribute to its greater success and efficiency, and cause it to yield a much larger return of souls into the spiritual garner; and our multiplied institutions should become filial aids to the paternal influence of the pulpit. To no section of the church has the nation a right to look up to for such fruitfulness as to Methodism, and especially some of its branches. Perhaps no better exponent and illustration of the doctrines, tone of piety, intensity of holy desire, and devotion to their trust, of the early Methodists can be found, than in our excellent book of hymns: and no human means are more likely to keep alive the pure Methodistic fervour and love, both in preachers and people, than those unequalled compositions. No doubt the themes were suggested and stimulated by the circumstances through which the writers passed. And it is a matter for question, whether, if Charles Wesley and his gifted brother had lived in these smooth and polished times, they would have written hymns so comprehensive in Christian experience, and so overflowing with gospel salvation, as the rich legacy they have left to posterity. They are equal in worth to all the prose writings of John Wesley, and their extinction would be an equal loss to society. Let our preachers carefully and prayerfully read and acquire the spirit which pervades our hymn-book, in connection with the constant and enlightened study of God's word, and no doubt the fruits of the preached word will be such as to show the unity subsisting between early and modern Methodism. T. H. and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater; so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isa. lv. 10, 11. It is to the public ministration of the Saviour's gospel that the church looks up to be fed and instructed, by workmen of his calling and qualifying, who "rightly divide the word of truth." It is by the voice of the preacher that the world of sinners is to be aroused— like the valley of dry bones-exceeding dry and dead, around and over which is to be sounded the life-inspiring proclamation, "Hear ye the word of the Lord." This is to be continuous, and can alone produce a shaking," and cause the union of "bone to his bone," and the standing up of a great army" of immortal souls, saved from destruction by the second death, through the one death upon the cross. In estimating the value of pulpit influence we do not forget, as we ought not, the noble civil, literary, scientific, agricultural, and charitable institutions of the age, which, besides the present joy they inspire, awaken the liveliest hopes for the future. These varied associations elevate humanity to companionship with the divine, and point to the yet unfulfilled prophetic consummation-when every man shall delight to be a blessing to man. But though thus cherishing admiration for collateral means of benefiting man, we turn to the pulpit with a larger hearted gratitude, with deeper reverence, and with a wider, brighter, and more outstretching hope. Here shines the Sun of Righteousness; the others are but planets, shining with borrowed light. The social aspects of society-its dearest interests in all that concerns its well being-hang upon the living ministry of the gospel, as an unfailing oracle. The interests of time and eternity tremble in the balances of the sanctuary. Mercy alone can "resolve the doubt:"-mercy flowing from the cross; the voice of Christ sounding through the pulpit—“ I am the way, the truth, and the life!" The success of a gospel ministry will not only unite the warring hearts of men in the bonds of holiness and happiness, but will swell the joys of heaven, and heighten its neverending song of praise. Now, an agency that can accomplish such glorious results, not only in turning the adverse tide of human conduct, but in moving immortal powers, cannot but impress awe upon its enemies, and enlist the best aid of its friends. But, after looking at "the glorious gospel of the blessed God," and its wonderful adaptation to save poor dying man, how often do we hear the servants of the Lord sighing, and exclaiming, between "the porch and the altar," "Who hath believed our report, and to whom is the arm of the Lord revealed?" This is the gloomy side of the subject. We are fain to cherish the conviction of what it can do, rather than declare the fact of what it does accomplish. We are obliged to confine our admiration to small patches of spiritual culture, rather than extend it to wildernesses that have become as a fruitful field, or the whole earth as the garden of the Lord. It is a well known fact, that the gospel has flourished more in some times and places than in others; and the reason for such varied success has often been a subject of inquiry. Were we to attempt the solution of the problem, we should narrow the question within the limits of Methodism, and ask if Methodist preaching is as successful now as in its earlier stages? We are aware that two opposite parties may be ready to reply to the question. Those who answer it in the affirmative, account for the effects of preaching being less striking than formerly by other counterbalancing considerations. And among the rest it is observed, that the comprehensive operations, or methods of grace, which the Lord adopts to accomplish his designs in the salvation of the world, he marks with greater success at one time and place than another, and sways human agency to further the good pleasure of his will. But we should be sorry to allow this suggestion, however true, to be made an apology and a screen for indolence in the work of the Lord. The Great Head of the Church has left a large margin for his servants to fill up, under his direction; and if it be left blank, the last audit will find the unfaithful servant "speechless," however he may prate now. Perhaps the peculiar state of the nation afforded a more favourable opportunity for the success of the preaching of the Wesleys and their fellows, than the present state of society. And what was that? It is generally believed that true religion had but small hold upon either the faith or practice of the people. In the Church of England, though there were learned and eloquent men, distinguished for theological attainments, the light of the gospel shone very dimly from its pulpits. It discovered little in advance of a defective morality. The laxity of the clergy and ignorance of the laity combined to produce disregard to the ordinances of the gospel, and contempt for their spiritual character. When we read the valuable writings of Watts, Jennings, Orton, Doddridge, and other non-conforming divines of the same period, we should conclude that the unction of the Holy One, and the rich fruits of godliness, would have been found in the dissenting churches. But no: the racy and enduring spirit of the old Puritans had weakened and languished in the cold embrace of formality. The Cromwellian enthusiasm that absorbed even martial fervour, and implanted the religious spirit deep in the national character, had long smouldered in its own rubbish and the non-conforming band of mighty spirits, who suffered ejectment and persecution to the death, had transmitted but tattered fragments of their mantle to after times. It may be supposed that the low estate of religion might have afforded a favourable opportunity for the preaching of Wesley and |