A few months before his death, Waterland preached two sermons, first at Twickenham, and next at Windsor, on regeneration, which, without mentioning the Methodists, were undeniably meant to serve as an antidote to the doctrines they preached. These he published in the form of an octavo pamphlet of fifty-six pages, accompanied by a mass of notes in Latin, Greek, and English, from all sorts of authors. The title of the pamphlet is, “Regeneration Stated and Explained, according to Scripture and Antiquity, in a Discourse on Titus iii. 4, 5, 6;” and its subject may be inferred from the following definition:—“The new birth, in the general, means a spiritual change, wrought upon any person by the Holy Spirit, in the use of baptism; whereby he is translated from his natural state in Adam, to a spiritual state in Christ.” Written from such a standpoint, the pamphlet of course was a tacit condemnation of the doctrines of the Methodists. It is immensely learned, but far from luminous; full of talent, but likewise full of error; exceedingly elaborate, but, to an equal extent, bewildering. We shall mention only one other attack on Methodism and the Methodists made at this period. This was a pamphlet of fifty-five pages, with the title, “The Trial of Mr. Whitefield’s Spirit, in some remarks upon his fourth Journal.” The author makes himself merry with the discovery, that this new sect of enthusiasts, by taking to themselves the name of _Methodist_, have unintentionally stigmatised themselves with a designation which is branded in Scripture as evil. “The word Μεθοδεια, or Methodism, is only used twice throughout the New Testament (Ephesians iv. 14, and vi. 11), and in both places denotes that cunning craftiness whereby evil men, or evil spirits, lie in wait to deceive.” It is alleged that Wesley, Whitefield, and their followers, “have taken an appellation, perhaps through a judicial inadvertence, which the Spirit of God has peculiarly appropriated to the adversary of mankind, and to those who are leagued with him in enmity to the interests of righteousness and true holiness.” This was an ingenious hit; the writer, however, forgetting or misstating the fact, that the name of Methodists was not self-assumed, but imposed by others. “Μεθοδευσαι δε εστι το απατησαι—to be a Methodist, says St. Chrysostom, is to be beguiled.” And, from this, the author wishes the inference to be deduced, that, because the new sect of enthusiasts were called Methodists, they were all beguiled, and, of course, Wesley and Whitefield were the great beguilers. The remainder of the pamphlet is a critique on Whitefield’s Journals, which, it must be admitted, were unguardedly expressed, and which, before being printed, ought to have been revised by a kindred spirit, possessed of a soberer judgment than Whitefield had.