time, was a remarkable instance of this kind; and on that painfully-memorable occasion, the psalm before us was composed. His own son, his principal Minister of State, several of his Generals, part of his soldiers, and a vast majority of his people, on the ground of alleged misconduct, had conspired to throw off his authority, and to drive him from his throne. God, however, espoused his cause, and defended his servant; so that his enemies, although successful for a time, were afterwards baffled and defeated by an unseen and almighty hand; and the rejected King was soon reinstated in all his royal honours and authority. The principle of the text, and of that signal interposition of Providence to which it refers, has been exemplified in the history and experience of our own religious community. It is notorious that the Methodists, from the beginning, have been a despised and even a persecuted people. The very name we bear was imposed by our enemies, and was an expression of contempt and dislike. Our Founders were shut out of the churches, as teachers who were not to be endured. We have been vigorously assailed both from the pulpit and the press, and that occasionally by Dignitaries in the national Establishment. Persons invested with civil office and authority have deemed it a part of their duty to interfere, in order to put a stop to our proceedings; and, with more certainty than consistency, have received the aid of large, and fierce, and lawless mobs, who have personally abused our Preachers, disturbed our congregations, and, for a season, hindered their assembling for religious worship. Christians of other denominations have charged us with teaching pernicious error; while, by persons nearer home, our system of discipline has been branded as essentially tyrannical, and inconsistent with the unalienable rights and liberties of mankind. At present public opinion is greatly altered in our favour; yet it is impossible not to perceive, that, in many minds, the name of Methodism is still associated with much that is low, extravagant, false, and mischievous. The events of the last century have led us to conclude, that God has "judged and pleaded our cause." We do not say, that he has done this "against an ungodly nation." David, indeed, applied these epithets to his opponents; but it is not necessary that we should apply them to ours. Yet believing, as we do, that Methodism is really friendly to all that is holy, under every form, and that it is essentially opposed to nothing but sin, it is difficult to avoid regarding those persons who seek the overthrow of the system, as being, to some extent, whether they are aware of the fact or not, the friends and allies of those iniquities and abominations which it seeks to uproot and destroy. When we say, that God has "judged and pleaded our cause against these misguided persons, we do not mean to say, that he approves of all that we have done. Such a thought, if entertained, would be insufferable arrogance and presumption. "If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" (Psalm cxxx. 3.) Were our errors and sins, both as individuals and as a community, distinctly pointed out, by a divine hand, and placed in the clear and strong light of heaven, they would doubtless amaze and confound us. God defended the cause of David, but by no means approved of all his actions. On the contrary, it is expressly said that some parts of his conduct " displeased the Lord." But while his faults were freely censured, his "cause" was so far "pleaded," in opposition to the flagrant iniquity of an ungrateful son, and a rebellious people, as to secure his continuance upon the throne of Israel. The same God, while disapproving of our unprofitableness and sins, and reserving to himself the right of visiting them at any future opportunity, and in such way as he may deem fit, has, in the course of his providence, so far "pleaded" our "cause," as to preserve our existence as a religious community. Considering the origin, principles, and character of the Connexion, the difficulties and perils by which it has been beset, and the opposition with which it has had to contend, it is obvious, assuming the truth of the doctrines of the Bible, that, had it not been for a divine and gracious interference, we should either never have existed at all, or otherwise been overpowered, and scattered, and remembered no more. It is of the Lord's mercies, that we are not consumed; and because his compassions fail not, that we ever had a name and a place among those who are called the light of the world," and the "salt of the earth." 1. We are not to imagine, however, that all this protection, afforded to Methodism in time past, is absolute and unconditional; or that it will be continued in future, in whatever manner the members of the society choose to conduct themselves. God defended our fathers so long as they were humble and obedient; and prospered their labours, while they were zealous and indefatigable in furthering his designs. of mercy to mankind; but it by no means follows from all this, that he will not act in a very different manner towards their children, if they choose to act in a different manner towards him. We are authorized to expect the same blessing only while we "walk according to the same rule, and mind the same thing." The principle of these observations is affirmed and defended by God himself in that well-known expostulation, addressed to the aged Eli, respecting the gross misconduct of his sons. In that discourse he distinctly lays down the doctrine, that, in the appointment of Aaron and his sons to the office of the Priesthood, although no terms or con ditions had been formally stated, yet such things had clearly all along been implied and assumed; and, now, as all these had been flagrantly and repeatedly violated by these profligate young men, the office itself was plainly forfeited, and he was justified in cancelling the appointment, and depriving them of all its advantages. "I said indeed that thy VOL. XIX. Third Series. APRIL, 1840. Y. house, and the house of thy father, should walk before me for ever: but Row the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed." (1 Sam. ii. 30.) "Be not deceived, God is not mocked." He gave office to the family of Aaron, for the good of the people; bestowed privileges upon the Jewish nation for the benefit of all others; and has called Methodism into existence for a purpose both public and benevolent; and if the principles of his conduct are unchangeable, and we may infer what he will do to us from what he has done to them, it follows that he will cease to plead our cause, when we cease to be obedient; and will employ and bless us, only so long as we continue, with zeal and faithfulness, to fulfil his designs of mercy towards an apostate but redeemed world. 2. Standing, as we now do, at the end of the first century of the existence of our societies, it may be useful for us to look forward, as well as backward; and while pondering the question suggested by our present circumstances, "What shall I render unto the Lord for all his benefits towards me?" let us inquire how we may secure to ourselves and our successors in Methodism, the same protection which was enjoyed by those who are gone before us to paradise. This will render it necessary for us to notice the principles and practices which have been found in connexion with this great revival of religion; for it is highly probable, that the connexion between these divine blessings, and these human tempers and habits which formerly existed, is vital; and, therefore, that it is only by sedulously cultivating the one, that we can secure the other. 3. The success of our fathers was the result of their experience; and their prosperity flowed from the performance of a duty, at once the most obvious and easy. They promptly and eagerly accepted of the spiritual benefits offered to them in the Gospel, and became a blessing to others, by submitting to be blessed themselves. The reception of the boon of sight, raised a poor illiterate man, who had been blind from his birth, into a triumphant defender of the Divinity and Messiahship of Jesus. No sooner was the miracle noised abroad, than the Jewish Doctors gathered about him, like bees, and endeavoured to shake the credibility of the notorious and decisive fact. They began by demanding a circumstantial account of the cure, hoping that the narrative might furnish the means of its own refutation. The reply was, "A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash and I went, and washed, and I received sight." (John ix. 11.) So far all was clear, consistent, and incapable of contradiction. Unable to cavil with the poor man's statement of facts, they next demanded a declaration of his opinions concerning Christ; and added, "What sayest thou of him?" He said, "He is a Prophet." The impression meant to be produced by all this was, that the man was already a disciple of Christ, and had invented the story in order to advance the credit of his Master. It was probably in the hope of establishing this view of the case, that "they called the parents of him that had received his sight, and asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? His parents answered them and said, We know that this is our son, and that he was born blind." (Verses 18-20.) They did not choose to say more. But they had already said enough. The main fact was proved, to the entire conviction of every honest mind. It is amusing to observe the effect of light and evidence upon the conduct of these subtle and unprincipled men. Foiled in their attempts to blast the poor man's character, by a malignant crossexamination, they suddenly assumed the tone and manner of his special friends, and proceeded to give him, gratis, their sage advice. "Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner." By this time their judgment or integrity began to be suspected; and the poor man, without rudely rejecting their advice, gave them distinctly to understand that he meant to regulate his conduct by the light of his own experience. "He answered and said, Whether he be a sinner or no, I know not one thing I know, that, whereas I was blind, now I see." (Verse 25.) In all this it is easy to perceive, that while, in one sense, the man defended himself, and refuted his adversaries, yet that Christ was really his advocate, who supplied the omnipotent argument, and triumphantly pleaded his cause, by the palpable fact of having "opened the eyes of one that was born blind." The cause of our fathers was pleaded, both by the same advocate, and on the same principle. All manner of complaints and objections were made against them. With a very few exceptions, they were in learning and eloquence decidedly unequal to some of their accomplished adversaries; and had often little, and sometimes nothing, to say in their own defence. But the notorious and undeniable fact was, that multitudes of careless, brutalized sinners had been awakened to a sense of God and religion; miserable creatures were made unspeakably happy in Christ; blasphemies were turned to praise; and, in scores of instances, a devout and benevolent life was followed by a peaceful, and often by a triumphant, death. These facts, indeed, were ridiculed, and attempts were made to account for them on irreligious principles; but still the facts were there; and while men saw them with their own eyes, they explained them on their own principles, and in their own way; and the effect of the appeal which they made to every man's conscience in the sight of God, was, that the societies continued to rise in general credit and estimation, and to widen in extent, until they became what we see them to be at this day. If we suppose that God will judge and plead our cause in future, on any other principle but that of continuing and deepening our religious experience, by pardoning our sins, by converting us to himself, by filling us with the Holy Ghost, and enabling us to rejoice in hope of his glory, we are assuredly very much mistaken. He cannot do for us what he did for our fathers, by merely giving us learning, titles, wealth, and numbers; for these, in themselves, will convince no consciences, win no hearts to Christ, and turn no sinners into saints; and in that case, it will soon appear, that our cause is not making the same progress, when it is not pleaded in the same way. If we say to God, as the early Methodists did, "I will not let thee go, unless thou bless me;" if we have "power with him, and prevail;" if we are “washed, and sanctified, and justified in the name of the Lord, and by the Spirit of our God;" if the fact of our having passed from death unto life is so real and evident, as to endure, without injury, the test of the world's cross-examination, which, in this country, will be quite as subtle and severe as it ever was in Jerusalem; then will God" judge and plead our cause against an ungodly nation." The cross-examination of the real, sterling piety of true Christians, is a human blast acting on celestial fire, which, by increasing its intensity and power, "Makes the world their influence feel, Their Gospel grace partake." All Methodists are saints by profession: and if we, like our fathers, are such in nature and in truth, we shall be protected and honoured as they were; but if not, we shall, most probably, share in the common fate of impostors, by being silently dropped and disowned. 4. The success of the first Methodists was found in connexion with the most strenuous efforts to make known to others what God had made known to themselves. This fact involves a principle which must have the practical regard of their successors, if they expect the same prosperity. As men do not light a candle to put it under a bushel, but on a candlestick, that it may give light to all who are in the house, so Christ enlightens the church, that it may enlighten the world. He said to his Apostles, "Go ye into all the world, and preach the Gospel to every creature; and, lo, I am with you alway, even unto the end of the world." In the midst of many temptations to neglect this command, they continued to fulfil it with diligence and zeal. When the Sanhedrim commanded them to teach and preach no more in the name of Jesus Christ, they replied, “We ought to obey God rather than men ;" and, "we cannot but speak the things which we have seen and heard." Being at another time threatened by the same authority with imprisonment or death, they prayed, and said, "Now, Lord, behold their threatenings, and grant unto thy servants that with all boldness they may speak thy word." And in this way they went on, until they had "filled Jerusalem with their doctrine." The hundreds of believers who were driven out of Jerusalem by the storm which arose in connexion with the first martyr, were dispersed, but not |