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THE opinion of bishop Burnet, that nonconformity would be res unius ætatis (a thing of one age) has been already proved destitute of truth. Its history during this period will more abundantly confute the episcopal prediction. It can now boast an existence of a hundred and fifty years, and betrays no symptoms of senility or decay; but still retains all the marks of youthful vigour.

Various things were favourable to the dissenting cause. The spirit of religious liberty continued to diffuse itself more widely among the people, and was gradually acquiring a more powerful influence over the public mind. Nonconformity was not now a stranger which had just appeared in the British isle; but was an old inhabitant, acknowledged by all to be of English birth, was received and treated with greater respect, and in most places escaped those reproaches which it had been accustomed to hear, and forced to bear. It was on this account easier to be a dissenter than in former times.

There had been likewise, during two generations, a full display of the nature of their principles, in the conduct and character of those who avowed their

dissent from the establishment. It had been formerly noised abroad, both from the pulpit and the press, that they were sons of Belial, the abettors of rebellion, murderers of kings, full of enmity to bishops and clergy, and had done a thousand evil things. But by looking narrowly at them for full fourscore years, their enemies could discover none of these wicked practices, and were constrained to own that they demeaned themselves like peaceable and useful members of society, and were as much attached to the constitution and government of the country as any of their fellow subjects. All those who required only arguments in order to produce conviction, were led to a far more favourable opinion both of the principles and characters of the dissenters. As this tended greatly to lessen the bigotry of their adversaries, it conduced to increase the number of their converts.

But the grand means of augmenting the dissenting body, was the faithful and zealous preaching of the Gospel by its ministers. The religious principles of the old nonconformists had an inconceivable weight and power on the hearts of their hearers; and where their successors still continued to display them with ability, affection, and zeal, their influence was seen to be unimpaired. From the commencement of this period the number of evangelical preachers was increasing, and has continued to increase with progressive rapidity to the present time.

That the fervour of address which had distinguished the nonconformists was greatly impaired during the second period has been already observed. But it was now happily revived, and the warmth of affection and ardour of zeal which had formerly performed such

wonders, were again displayed. To the diligent perusal of the writings of the nonconformists and puri-` tans which were now eagerly sought after and read, this happy change may be in part ascribed. It was owing also to the influence of the Calvinistic methodists. Mr. Wesley's mode of preaching in its effects as a pattern, was confined chiefly within the limits of his own sect which he was continually labouring to augment. Though the body which was attached to his fellowship, was not very numerous, and he did not seem very anxious to increase it, Mr. Whitefield was a man of most extensive and beneficial influence; for his mode of preaching has been in some degree adopted by most of the calvinists in England, to whatever denomination they belonged, but especially by the evangelical clergy and the independents. The dry, stiff method which too much prevailed under the former period, gave place to that plain, serious, affec tionate, and zealous manner which had so eminently distinguished a Baxter, a Flavel, and their fellow labourers; and of which Mr. Whitefield furnished so splendid an example. From hence orignated that home, straight forward, and pointed address to the consciences of men, and those continual exhortations "to impenitent sinners to seek the salvation of their souls," which were so powerful in their effects, both in attracting hearers to the dissenting places of worship, and in fixing them there, by fixing the principles of the Gospel in their hearts. This, let it be remembered, is the grand cause of the increase of the dissenting body during this period. A devoted affectionate, active, and zealous minister, unless in situations and circumstances peculiarly unfavourable, is uniformly found to prosper; and the church and

congregation under his care to be enlarged in numbers, and to grow in grace. This may be considered as the main spring of the dissenting cause, on which the motion of the whole machine depends.

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To village preaching also the dissenters are indebted for an increase of the numbers of their communion. It was practised from the beginning of nonconformity, and had never wholly fallen into disuse. But in the latter part especially of this period, it became more general than it had ever been before. The consequence was, that people who were beore as sheep without a shepherd, attached themselves to the ministry of the men who brought to them the glad tidings of salvation, and formed in many places no inconsiderable addition to the congregation. But in a great variety of instances, from the distance, and from the number of those who attended on the village preaching, a new society was formed, which gradually improved both in the piety and number of its members. To this cause the dissenters may justly attribute much of their prosperity; and it is a pros perity greatly to their honour; for it arose from rescuing the people from all the grossness of ignorance, and all the debasement of vice, and by conveying to their minds the knowledge of the Gospel, and to their hearts the power of the truth.

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To the preaching of the methodists, both calvinistic and arminian, the dissenters owe a considerable increase both in the nnmber of congregations and of hearers. As the dissenters did not pretend to be votaries of the established church, those who were very strongly attached to her communion refused to hear them; but the methodists in general professing to belong to the church of England, they were on this

account received as brethren by many of the people, who listened to their preaching, and by this means became accustomed to hear sermons out of their parish church, and to join, without knowing it, in the dissenting mode of worship. By the impressions there made upon their hearts, a more effectual and powerful alteration took place. The preaching of the clergyman now began to appear flat and dead; and something (as they more powerfully felt from week to week) was wanting which they deemed essential to their edification and comfort. As in many places the visits of the methodists were but temporary and occasional, the people who had been awakened by them had no other refuge but the dissenting meetinghouse; and in many instances, after some time of attendance they gave it the preference, and became dissenters by choice. Though the arminian methodists, from Mr. Wesley downwards, endeavoured by every means in their power to prevent this change, and eagerly recommended their hearers to keep to their parish church, when deprived of Wesleyan preachers, they could never prevent some from quitting their standard in consequence of having imbibed an attachment to the principles and preaching of the evangelical dissenters.

But the obligations of the dissenters to the methodists are not limited to the gift of individual members: to the calvinistic branch they are indebted for whole congregations, and in no inconsiderable number. By the labours of some good man in connection with Mr. Whitefield, more eminent for piety and zeal than for literature and theological knowledge, a small body of people was collected, which gradually increased both in numbers and in piety. Rules were then found necessary for the government of the