they burned still, yet remained unconsumed, and very often set on fire those among whom they were placed: so that the scattering of these firebrands only spread the wider and the faster the flame they sought to extinguish. To bury it up under opprobrium and ignominy only gave it a volcanic force, which, in its action, threw off and scattered to the winds all the entire mass, and burst forth with hotter flame and stronger light than ever. Verily, if this reformation had been of men, from such opposition it must have come to naught; but, because it was of God, it could not be overthrown. It is evident, then, that, so far from being effected by "might" and "power," this glorious revival of New Testament religion was the work of the Spirit of God, accomplished when "might" and "power" were in formidable array against it.

A third argument to sustain the position we are laboring to substantiate is drawn from the character of those whose agency or instrumentality was specially concerned in this work.

The Holy Spirit usually works by means; employing some providential occurrence or some human agent as the instrument by which its impressions are made and its operations carried out. In the work we are contemplating, nothing is more evident to a philosophic eye than that the obvious agency employed, independent of extraneous influence, was wholly inadequate to its accomplishment. It is true there were some great men-some master spirits, engaged in this cause; some who would have been eminent in any age and in any department of human enterprise. But they were few; and so humbling and self-sacrificing were the terms of association with Mr. Wesley in his high and heavenly pursuits, that they remained few. It was as true in this revival of Christianity as in its commencement, that "not many wise men after the flesh, not many mighty, not many noble, were called." But in this instance, as in

the former, God "chose the foolish things of the world to confound the wise; and God chose the weak things of the world to confound the things which were mighty; and base things of the world, and things which were despised, did God choose, yea, and things which were not, to bring to naught things that were," and to accomplish the things he pleased; "that no flesh should glory in his presence." It has been a constant and very general complaint against the Methodists, that their ministers were illiterate and incompetent. We have no hesitancy in admitting that many of them have not been "wise men after the flesh"they have not pertained to the literati of this world; but as touching their competency, let the results of their labors answer. What ministry, I triumphantly ask, has ever proved so efficient, and wrought so marvelously, in the work of salvation? If the Methodist ministry has been an incompetent one, I affirm it in the face of all the vain pretenders to competency, that the Christian Church has been without a competent ministry since the days of the apostles. Certainly, during the past century, no ministry has exerted so powerful and blessed an influence in the world, and gathered so many souls into the fold of Christ, as the Methodist ministry. And in the eighteen centuries that the "ministry of reconciliation" has been established, in no instance has there been so successful a company of laborers, excepting the apostles and their immediate successors. What is the conclusion? Why, if the Methodist ministry has been the most successful, and that has been incompetent, then, unquestionably, all the others have been still more incompetent. Those, therefore, who judge us, condemn themselves. Our competency was not received from men. It requires something more than a classical and theological training, and a valid ordination, to give men competency as "embassadors for Christ." These are attainments to be desired and prized. When combined

with spiritual qualifications, and held as secondary to them, they are of great service to the minister of Christ; but having these, yet being without the anointing of the Holy Ghost, they are but "as sounding brass or a tinkling cymbal." But with small literary attainments, moved thereto by the Holy Ghost, a man fully imbued with the constraining love of Christ, himself deeply experienced in the things of God, given to prayer, and strong in faith, may labor with astonishing success in winning souls to Christ. Such have been the qualifications of Methodist ministers. Their labors were rendered so signally efficient and useful, not by their "might" and "power," their learning, and eloquence, and popular regard, but by the Spirit of God. We admit the treasure has been in earthen vessels, and rejoice that this proves the excellency of the power to be of God. While God has given to this branch of his Church a sufficient number of learned, pious, and judicious men to watch over her interests, to defend her doctrines and usages, and to control and regulate her operations, he has given her a great number of plain, godly ministers, whose zeal and holiness have rendered them "burning and shining lights," and given unparalleled success to their ministrations. So that, on this centenary occasion, in view of the character of the Methodist ministry, and the great prosperity of the Methodist Church, we are led to exclaim, What hath God wrought!

"God all our works in us hath wrought,

Our good is all divine."

Our fourth argument, to prove that Methodism is the product of the Spirit of God, is adduced from the nature of the work itself.

The connection between cause and effect, which is found to exist in nature and in philosophy, is, if possible, more strikingly apparent in religion. No natural power can produce a spiritual effect. No earthly agency can, by

independent action, produce a religious result. The causethe power employed, must partake of the nature of the effect sought. The designs of Methodism always have been, and still are, spiritual designs. Her aims are none other than the glory of God in the salvation of men. The work to be wrought, then, is a spiritual, divine work: consequently, the agency employed must be a spiritual, divine agency. The spiritual, divine agency which God employs on earth is that of his Holy Spirit; therefore, inasmuch as Methodism is such a spiritual, divine work, being accomplished, it must have been done by the blessed Spirit. The gracious purposes of Methodism have been carried out to a glorious extent. The founders of the Methodist Church early declared to the world that they believed themselves "raised up to spread Scriptural holiness." It is true, this great object has not been entirely attained. We lament that the holiness of the Bible has not gained a perfect and universal sway in the Christian Church. It is also a cause of humiliation and painful regret, that the entire heathen world has not been told of that fountain which has been opened "for sin and for uncleanness." But the doctrine of Bible holiness has been faithfully explained and enforced. Its nature, its attainableness, its claims, have been urged upon the attention and consciences of multitudes. Some have not been "disobedient to the heavenly vision." Many have seen the beauty of holiness, aspired after, and attained it. They have given unequivocal testimony, not only by the profession of their lips, but, also, by the corresponding purity and usefulness of their lives, that they were “sanctified wholly;" that the "blood of Jesus Christ cleansed them from all sin." Yes, multitudes living, and dying, have been brought to " praise God, when sin," in them, "was all destroyed;" and a great number are now before the throne, having "washed their robes, and made them white in the blood of the Lamb." At this time, also, there

are many in our communion who are living, not only in the blessed enjoyment of this grace, but, also, in the clear exemplification of it in their characters and conduct; their blameless deportment, their living faith, their prevailing prayers, their fervent spirit, their meekness, gentleness, goodness, rendering them pre-eminently "the light of the world," and "the salt of the earth." At this day, also, there are some thousands of devoted, zealous ministers of Christ, who are holding up to the Church this high spiritual attainment as a blessing they are privileged to enjoy, and urging and exciting them onward in its pursuit. The blessing of the Lord, in a special manner, attends these ministrations, and the work of sanctification is spreading and prevailing among us. Let God be praised!

On this centenary occasion, it is, also, matter of congratulation, and of devout and great rejoicing, that the subject of evangelical holiness is beginning to excite much earnest attention and deep interest in other branches of the Christian Church. Some of their ministers profess to have attained it themselves, and preach it to their people. Private members of their Churches, and members, too, who command the confidence of all who know them, are entering into the enjoyment of the sanctifying grace of God, and professing it, and living it, before their brethren and the world. Some of their periodicals, at least, speak of the subject with carefulness and deference. Treatises on this subject are written and published by prominent and influential ministers of their own communions. These facts prove that the leaven of sanctifying power is spreading, and give us reason to expect that, ere long, the “whole mass" of the Church will be leavened.

Now, how far this state of things in other denominations has been produced by the direct and indirect influences of the Methodist Church, we do not know; neither do we desire to know. We rejoice greatly in the facts