The Methodist doctrine of Assurance, the revival or rediscovery of the doctrine of the Witness of the Spirit, gave to Christian experience a confidence which was more joyous than that of the ‘elect.’ The Wesleys never slurred the need of repentance—deep, poignant, practical; but there is a great gulf between the comparatively brief pangs of the Methodist penitent and the habitual depression of the devout Romanist ever searching through the dark places of the heart to find matter for confession. The shades of the prison-house did not linger long around the emancipated soul. Coming out of the gloom into the sunshine the road wound Uphill all the way, Yes, to the very end. The redeemed of the Lord returned to Zion with singing, with everlasting joy upon their heads. Notwithstanding all that may be said, and, to some extent, with justice, of the terrors, even the horrors, of early evangelical preaching concerning death, hell, and judgement, the Methodist hymns brought into Christian worship a brighter and more trustful tone than it had known for many generations. The Revival brought back the golden days, the joy of heart, which characterized the Apostolic Church, and the German Protestants at the Reformation. At the time of the Revival the Church of England, though largely Arminian in doctrine, was so incapable of fervour, so afraid of zeal, that it had practically no power over the masses, whilst by the classes Christianity was, as Bishop Butler said, regarded ‘not so much as a subject of inquiry,’ but ‘now at length discovered to be fictitious.’ In the Establishment there was hardly spiritual life enough to put real vigour even into religious controversy. Butler’s _Analogy_ is typical of the position of the ecclesiastical leaders of that day. They were content if they could demonstrate that the balance of probabilities was in favour of Christianity, and did not even desire to be anointed with the oil of gladness above their fellows. The most earnest and aggressive of the Nonconformists were stanchly Calvinistic, and, by their most cherished beliefs, were precluded from the magnificent visions of a redeemed world, which were at once the inspiration and the attraction of Methodist preaching. Altogether outside theological controversy, and, for the most part, uncared for by the religious people of the day, lay the masses, ignorant, degraded, despised, who neither gave, nor were expected to give, heed to things higher than the needs of the ‘mere animal.’ Of them Charles Wesley only too truly said— Wild as the untaught Indian’s brood The Christian savages remain. The hymns ‘Exhorting and Beseeching to Return to God’ at once attracted the Poor outcasts of men, whose souls were despised And left with disdain.