Wesley Corpus

6. This is he, who, "having a form of godliness, denies the power thereof;" yea, and probably reviles it, wheresoever it is found, as mere extravagance and delusion. Meanwhile, the wretched self-deceiver thanks God, that he is "not as other men are; adulterers, unjust, extortioners": no, he doeth no wrong to any man. he "fasts twice in a week," uses all the means of grace, is constant at church and sacrament, yea, and "gives tithes of all that he has;" does all the good that he can "touching the righteousness of the law," he is "blameless": he wants nothing of godliness, but the power; nothing of religion, but the spirit; nothing of Christianity, but the truth and the life. 7. But know ye not, that, however highly esteemed among men such a Christian as this may be, he is an abomination in the sight of God, and an heir of every woe which the Son of God, yesterday, to-day, and for ever, denounces against "scribes and Pharisees, hypocrites" he hath "made clean the outside of the cup and the platter," but within is full of all filthiness. "An evil disease cleaveth still unto him, so that his inward parts are very wickedness." Our Lord fitly compares him to a "painted sepulchre," which "appears beautiful without;" but, nevertheless, is "full of dead men's bones, and of all uncleanness." The bones indeed are no longer dry; the sinews and flesh are come upon them, and the skin covers them above: but there is no breath in them, no Spirit of the living God. And, "if any man have not the Spirit of Christ, he is none of his." "Ye are Christ's, if so be that the Spirit of God dwell in you": but, if not, God knoweth that ye abide in death, even until now.

6. And "love is not puffed up" (1 Cor. 13:4). It abases to the dust every soul wherein it dwells. Accordingly, he was lowly of heart, little, mean, and vile in his own eyes. He neither sought nor received the praise of men, but that which cometh of God only. He was meek and long-suffering, gentle to all, and easy to be entreated. Faithfulness and truth never forsook him: they were "bound about his neck, and wrote on the table of his heart." By the same spirit he was enabled to be temperate in all things, refraining his soul even as a weaned child. He was "crucified to the world, and the world crucified to him;" superior to "the desire of the flesh, the desire of the eye, and the pride of life." By the same almighty love was he saved, both from passion and pride; from lust and vanity; from ambition and covetousness; and from every temper which was not in Christ. 7. It may be easily believed, he who had this love in his heart would work no evil to his neighbour. It was impossible for him, knowingly and designedly, to do harm to any man. He was at the greatest distance from cruelty and wrong, from any unjust or unkind action. With the same care did he "set a watch before his mouth, and keep the door of his lips," lest he should offend in tongue, either against justice, or against mercy or truth. He put away all lying, falsehood; and fraud; neither was guile found in his mouth. He spake evil of no man; nor did an unkind word ever come out of his lips. 8. And as he was deeply sensible of the truth of that word "Without me ye can do nothing," and, consequently, of the need he had to be watered of God every moment; so he continued daily in all the ordinances of God, the stated channels of his grace to man: "in the Apostles' doctrine," or teaching, receiving that food of the soul with all readiness of heart; in "the breaking of bread," which he found to be the communion of the body of Christ; and "in the prayers" and praises offered up by the great congregation. And thus, he daily grew in grace, increasing in strength, in the knowledge and love of God.

"Therefore, have a sure and constant faith, not only that the death of Christ is available for all the world, but that he hath made a full and sufficient sacrifice for "thee," a perfect cleansing of "thy" sins, so that thou mayest say, with the Apostle, he loved "thee," and gave himself for "thee." For this is to make Christ "thine own," and to apply his merits unto "thyself." ("Sermon on the Sacrament, First Part") 4. By affirming that this faith is the term or "condition of justification," I mean, First, that there is no justification without it. "He that believeth not is condemned already;" and so long as he believeth not, that condemnation cannot be removed, but "the wrath of God abideth on him." As "there is no other name given under heaven," than that of Jesus of Nazareth, no other merit whereby a condemned sinner can ever be saved from the guilt of sin; so there is no other way of obtaining a share in his merit, than "by faith in his name." So that as long as we are without this faith, we are "strangers to the covenant of promise," we are "aliens from the commonwealth of Israel, and without God in the world." Whatsoever virtues (so called) a man may have, --I speak of those unto whom the gospel is preached; for "what have I to do to judge them that are without" --whatsoever good works (so accounted) he may do, it profiteth not; he is still a "child of wrath," still under the curse, till he believes in Jesus.

III. 1. Whosoever therefore thou art, who desirest to be forgiven and reconciled to the favour of God, do not say in thy heart, "I must first do this; I must first conquer every sin; break off every evil word and work, and do all good to all men; or, I must first go to church, receive the Lord's Supper, hear more sermons, and say more prayers." Alas, my brother! Thou art clean gone out of the way. Thou art still "ignorant of the righteousness of God," and art "seeking to establish thy own righteousness," as the ground of thy reconciliation. Knowest thou not, that thou canst do nothing but sin, till thou art reconciled to God Wherefore, then, dost thou say," I must do this and this first, and then I shall believe" Nay, but first believe! Believe in the Lord Jesus Christ, the Propitiation for thy sins. Let this good foundation first be laid, and then thou shalt do all things well. 2. Neither say in thy heart, "I cannot be accepted yet, because I am not good enough." Who is good enough -- who ever was -- to merit acceptance at God's hands Was ever any child of Adam good enough for this or will any till the consummation of all things And as for thee, thou art not good at all: There dwelleth in thee no good thing. And thou never wilt be, till thou believe in Jesus. Rather, thou wilt find thyself worse and worse. But is there any need of being worse, in order to be accepted Art thou not bad enough already Indeed thou art, and that God knoweth. And thou thyself canst not deny it. Then delay not. All things are now ready. "Arise, and wash away thy sins." The fountain is open. Now is the time to wash thee white in the blood of the Lamb. Now he shall "purge" thee as "with hyssop," and thou shalt "be clean:" He shall "wash" thee, and thou shalt "be whiter than snow."

8. They are not condemned, fifthly, for sins of infirmity, as they are usually called. Perhaps it were advisable rather to call them infirmities: that we may not seem to give any countenance to sin, or to extenuate it in any degree, by thus coupling it with infirmity. But (if we must retain so ambiguous and dangerous an expression), by sins of infirmity I would mean, such involuntary failings as the saying a thing we believe true, though, in fact, it prove to be false; or, the hurting our neighbour without knowing or designing it, perhaps when we designed to do him good. Though these are deviations from the holy, and acceptable, and perfect will of God, yet they are not properly sins, nor do they bring any guilt on the conscience of "them which are in Christ Jesus." They separate not between God and them, neither intercept the light of his countenance; as being no ways inconsistent with their general character of "walking not after the flesh, but after the Spirit." 9. Lastly. "There is no condemnation "to them for anything whatever which it is not in their power to help; whether it be of an inward or outward nature, and whether it be doing something or leaving something undone. For instance, the Lord's Supper is to be administered; but you do not partake thereof. Why do you not You are confined by sickness; therefore, you cannot help omitting it; and for the same reason you are not condemned. There is no guilt, because there is no choice. As there "is a willing mind, it is accepted according to that a man hath, not according to that he hath not."

5. Yet in their fervent zeal against the horrid profanation of God's ordinances, some spoke as if outward religion were absolutely nothing, having no place in Christ's religion. They may not have expressed themselves with sufficient caution, leading unwary hearers to believe they condemned all outward means as unprofitable. Some holy men, cut off from ordinances--"wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth"--experienced God's grace without outward means and inferred that grace would be given to those deliberately abstaining from them. 6. This notion spreads easily, especially among those awakened from spiritual death and burdened by sin's weight. These people are impatient and ready to catch at anything promising ease. Having tried outward means without finding relief--perhaps finding only "remorse, and fear, and sorrow, and condemnation"--they're easily persuaded to abstain. They're weary of striving seemingly in vain and glad of any excuse to "cast aside that wherein their soul has no pleasure, to give over the painful strife, and sink down into an indolent inactivity." II. Definition and Allowances Regarding Means of Grace 1. By "means of grace," I understand "outward signs, words, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey to men, preventing, justifying, or sanctifying grace." This expression has been used in the Christian church for ages, particularly by our own Church, which directs us to bless God for "the means of grace, and hope of glory" and teaches that a sacrament is "an outward sign of inward grace, and a means whereby we receive the same." The chief means are prayer, whether secret or public; searching the Scriptures (reading, hearing, meditating); and receiving the Lord's Supper, eating bread and drinking wine in remembrance of Christ. These we believe God ordained as "the ordinary channels of conveying his grace to the souls of men."

2. We allow that the whole value of means depends on their actual subservience to religion's end. Consequently, "all these means, when separate from the end, are less than nothing and vanity." If they don't actually conduce to knowledge and love of God, they're "not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils." Using them as substitutes for the religion they were designed to promote is "an enormous folly and wickedness of thus turning God's arms against himself; of keeping Christianity out of the heart by those very means which were ordained for the bringing it in." 3. We allow likewise that all outward means, separate from God's Spirit, "cannot profit at all, cannot conduce, in any degree, either to the knowledge or love of God." "Without controversy, the help that is done upon earth, He doeth it himself. It is He alone who, by his own almighty power, worketh in us what is pleasing in his sight; and all outward things, unless He work in them and by them, are mere weak and beggarly elements." Whoever imagines there's intrinsic power in any means greatly errs. There's no inherent power in prayer's words, Scripture's letter, or bread and wine received in the Lord's Supper. "It is God alone who is the Giver of every good gift, the Author of all grace; that the whole power is of him." He's able to give the same grace though no means existed on earth. In this sense, regarding God, there is no such thing as means, since He's "equally able to work whatsoever pleaseth him, by any, or by none at all." 4. We allow further that all means' use will never atone for one sin. "It is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness." Every believer is convinced "there is no merit but in Him; that there is no merit in any of his own works; not in uttering the prayer, or searching the Scripture, or hearing the word of God, or eating of that bread and drinking of that cup." If "Christ is the only means of grace" means He's the only meritorious cause, this cannot be gainsaid by those knowing God's grace.

8. That this means whereby God not only gives but also confirms and increases true wisdom, we learn from St. Paul to Timothy: "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." (2 Tim. 3:15.) The same truth--that this is the great means God ordained for conveying His manifold grace to man--is delivered most fully in the words immediately following: "All Scripture is given by inspiration of God; consequently, all Scripture is infallibly true; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; to the end that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16, 17.) 9. Observe that this is spoken primarily of the Scriptures Timothy had known from childhood--the Old Testament, for the New wasn't then written. How far was St. Paul (though he was "not a whit behind the very chief of the Apostles") from making light of the Old Testament! Behold this, lest ye one day "wonder and perish," ye who make so small account of one half of God's oracles! That half of which the Holy Ghost expressly declares it "is profitable...for doctrine, for reproof, for correction, for instruction in righteousness; to the end that the man of God may be perfect, throughly furnished unto all good works." 10. Nor is this profitable only for men of God, those walking already in God's light; but also for those yet in darkness, seeking Him whom they know not. Thus St. Peter: "We have also a more sure word of prophecy...confirmed by our being 'eye-witnesses of his Majesty,' and 'hearing the voice which came from the excellent glory'; unto which--prophetic word; so he styles the Holy Scriptures--'ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.'" (2 Peter 1:19.) Let all, therefore, desiring that day to dawn upon their hearts, wait for it in searching the Scriptures. Third: The Lord's Supper as a Means of Grace

11. Thirdly, all desiring an increase of God's grace are to wait for it in partaking of the Lord's Supper: For this also is a direction He Himself gave. "The same night in which he was betrayed, he took bread, and brake it, and said, Take, eat; this is my body;" that is, the sacred sign of my body: "This do in remembrance of me." Likewise, "he took the cup, saying, This cup is the new testament," or covenant, "in my blood;" the sacred sign of that covenant; "this do ye in remembrance of me." "For as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come." (1 Cor. 11:23, &c.:) Ye openly exhibit the same by these visible signs, before God, and angels, and men; ye manifest your solemn remembrance of His death, till He cometh in the clouds of heaven. Only "let a man first examine himself," whether he understands this holy institution's nature and design, and whether he really desires to be made conformable to Christ's death; and so, "nothing doubting, let him eat of that bread, and drink of that cup." (1 Cor. 11:28.) Here, the direction first given by our Lord is expressly repeated by the Apostle: "Let him eat; let him drink;" both in imperative mood; words not implying bare permission only, but a clear, explicit command; a command to all those either already filled with peace and joy in believing, or who can truly say, "The remembrance of our sins is grievous unto us, the burden of them is intolerable." 12. That this is also an ordinary, stated means of receiving God's grace, is evident from the Apostle's words in the preceding chapter: "The cup of blessing which we bless, is it not the communion," or communication, "of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:16.) Is not eating that bread and drinking that cup the outward, visible means, whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by Christ's body once broken and blood once shed for us? Let all, therefore, who truly desire God's grace, eat of that bread, and drink of that cup. IV. Objections Answered

With regard to the former, there is a kind of order, wherein God Himself is generally pleased to use these means in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence, or, it may be, an immediate stroke of His convincing Spirit, without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so. The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night. Perhaps he finds some other book which explains and enforces what he has heard and read in Scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to talk of the things of God, which are ever uppermost in his thoughts; yea, and to talk with God; to pray to him; although, through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in "groans which cannot be uttered." Yet, being in doubt, whether "the high and lofty One that inhabiteth eternity" will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the great congregation. But here he observes others go up to the table of the Lord. He considers, "Christ has said, 'Do this!' How is it that I do not? I am too great a sinner. I am not fit. I am not worthy." After struggling with these scruples a while, he breaks through. And thus he continues in God's way, in hearing, reading, meditating, praying, and partaking of the Lord's Supper, till God, in the manner that pleases him, speaks to his heart, "Thy faith hath saved thee. Go in peace."

4. And it is as impossible to satisfy such a soul, a soul that is athirst for God, the living God, with what the world accounts religion, as with what they account happiness. The religion of the world implies three things: (1.) The doing no harm, the abstaining from outward sin; at least from such as is scandalous, as robbery, theft, common swearing, drunkenness: (2.) The doing good, the relieving the poor; the being charitable, as it is called: (3.) The using the means of grace; at least the going to church and to the Lord's Supper. He in whom these three marks are found is termed by the world a religious man. But will this satisfy him who hungers after God No: It is not food for his soul. He wants a religion of a nobler kind, a religion higher and deeper than this. He can no more feed on this poor, shallow, formal thing, than he can "fill his belly with the east wind." True, he is careful to abstain from the very appearance of evil; he is zealous of good works; he attends all the ordinances of God: But all this is not what he longs for. This is only the outside of that religion, which he insatiably hungers after. The knowledge of God in Christ Jesus; "the life which is hid with Christ in God;" the being " joined unto the Lord in one Spirit;" the having "fellowship with the Father and the Son;" the "walking in the light as God is in the light;" the being "purified even as He is pure;" -- this is the religion, the righteousness, he thirsts after: Nor can he rest, till he thus rests in God. 5. "Blessed are they who" thus "hunger and thirst after righteousness; for they shall be filled." They shall be filled with the things which they long for; even with righteousness and true holiness. God shall satisfy them with the blessings of his goodness, with the felicity of his chosen. He shall feed them with the bread of heaven, with the manna of his love. He shall give them to drink of his pleasures as out of the river, which he that drinketh of shall never thirst, only for more and more of the water of life. This thirst shall endure for ever.

12. Whosoever therefore thou art, who bearest the holy and venerable name of a Christian, see, First, that thy righteousness fall not short of the righteousness of the Scribes and Pharisees. Be not thou "as other men are!" Dare to stand alone, to be "against example, singularly good." If thou "follow a multitude" at all, it must be "to do evil." Let not custom or fashion be thy guide, but reason and religion. The practice of others is nothing to thee: "Every man must give an account of himself to God." Indeed, if thou canst save the soul of another, do; but at least save one, -- thy own. Walk not in the path of death because it is broad, and many walk therein. Nay, by this very token thou mayst know it. Is the way wherein thou now walkest, a broad, well-frequented, fashionable way Then it infallibly leads to destruction. O be not thou "damned for company!" Cease from evil; fly from sin as from the face of a serpent! At least, do no harm. "He that committeth sin is of the devil." Be not thou found in that number. Touching outward sins, surely the grace of God is even now sufficient for thee. "Herein," at least, "exercise thyself to have a conscience void of offence toward God, and toward men." Secondly. Let not thy righteousness fall short of theirs with regard to the ordinances of God. If thy labour or bodily strength will not allow of thy fasting twice in the week, however, deal faithfully with thy own soul, and fast as often as thy strength will permit. Omit no public, no private opportunity of pouring out thy soul in prayer. Neglect no occasion of eating that bread and drinking that cup which is the communion of the body and blood of Christ. Be diligent in searching the Scriptures: read as thou mayst, and meditate therein day and night. Rejoice to embrace every opportunity of hearing "the word of reconciliation" declared by the "ambassadors of Christ," the "stewards of the mysteries of God." In using all the means of grace, in a constant and careful attendance on every ordinance of God, live up to (at least till thou canst go beyond) "the righteousness of the Scribes and Pharisees."

3. In the same manner have the end and the means of religion been set at variance with each other. Some well-meaning men have seemed to place all religion in attending the Prayers of the Church, in receiving the Lord's supper, in hearing sermons, and reading books of piety; neglecting, mean time, the end of all these, the love of God and their neighbour. And this very thing has confirmed others in the neglect, if not contempt, of the ordinances of God, -- so wretchedly abused to undermine and overthrow the very end they were designed to establish. 4. But of all the means of grace there is scarce any concerning which men have run into greater extremes, than that of which our Lord speaks in the above-mentioned words, I mean religious fasting. How have some exalted this beyond all Scripture and reason; -- and others utterly disregarded it; as it were revenging themselves by undervaluing as much as the former had overvalued it! Those have spoken of it, as if it were all in all; if not the end itself, yet infallibly connected with it: These, as if it were just nothing, as if it were a fruitless labour, which had no relation at all thereto. Whereas it is certain the truth lies between them both. It is not all, nor yet is it nothing. It is not the end, but it is a precious means thereto; a means which God himself has ordained, and in which therefore, when it is duly used, he will surely give us his blessing. In order to set this in the clearest light, I shall endeavour to show, First, what is the nature of fasting, and what the several sorts and degrees thereof: Secondly, what are the reasons, grounds, and ends of it: Thirdly, how we may answer the most plausible objections against it: And Fourthly, in what manner it should be performed.

7. But perhaps it will be said, "He only directed to hear them, when they read the Scripture to the congregation." I answer, at the same time that they thus read the Scripture, they generally expounded it too. And here is no kind of intimation that they were to hear the one, and not the other also. Nay, the very terms, "All things whatsoever they bid you observe," exclude any such limitation. 8. Again: Unto them, unto false prophets, undeniably such, is frequently committed (O grief to speak! for surely these things ought not so to be) the administration of the sacrament also. To direct men, therefore, not to hear them, would be, in effect, to cut them off from the ordinances of God. But this we dare not do, considering the validity of the ordinance doth not depend on the goodness of him that administers, but on the faithfulness of Him that ordained it; who will and doth meet us in his appointed ways. Therefore, on this account, likewise, I scruple to say, "Hear not even the false prophets." Even by these who are under a curse themselves, God can and doth give us his blessing. For the bread which they break, we have experimentally known to be "the communion of the body of Christ:" And the cup which God blessed, even by their unhallowed lips, was to us the communion of the blood of Christ.

2. You cannot, you dare not, rest here. Upon what next will you build your hope of salvation -- upon your innocence upon your doing no harm your not wronging or hurting anyone Well; allow this plea to be true. You are just in all your dealings; you are a downright honest man; you pay every man his own; you neither cheat nor extort; you act fairly with all mankind; and you have a conscience towards God; you do not live in any known sin. Thus far is well: But still it is not the thing. You may go thus far, and yet never come to heaven. When all this harmlessness flows from a right principle, it is the least part of the religion of Christ. But in you it does not flow from a right principle, and therefore is no part at all of religion. So that in grounding your hope of salvation on this, you are still building upon the sand. 3. Do you go farther yet Do you add to the doing no harm, the attending all the ordinances of God Do you, at all opportunities, partake of the Lord's supper use public and private prayer fast often hear and search the Scriptures, and meditate thereon These things, likewise, ought you to have done, from the time you first set your face towards heaven. Yet these things also are nothing, being alone. They are nothing without "the weightier matters of the law." And those you have forgotten: At least, you experience them not: -- Faith, mercy, and love of God; holiness of heart; heaven opened in the soul. Still, therefore, you build upon the sand.

9. And how shall we choose among so much variety No man can choose for, or prescribe to, another. But every one must follow the dictates of his own conscience, in simplicity and godly sincerity. He must be fully persuaded in his own mind and then act according to the best light he has. Nor has any creature power to constrain another to walk by his own rule. God has given no right to any of the children of men thus to lord it over the conscience of his brethren; but every man must judge for himself, as every man must give an account of himself to God. 10. Although, therefore, every follower of Christ is obliged, by the very nature of the Christian institution, to be a member of some particular congregation or other, some Church, as it is usually termed (which implies a particular manner of worshipping God; for "two cannot walk together unless they be agreed"); yet none can be obliged by any power on earth but that of his own conscience, to prefer this or that congregation to another, this or that particular manner of worship. 11. I dare not, therefore, presume to impose my mode of worship on any other. I believe it is truly primitive and apostolical: but my belief is no rule for another. I ask not, therefore, of him with whom I would unite in love, Are you of my church, of my congregation Do you receive the same form of church government, and allow the same church officers, with me Do you join in the same form of prayer wherein I worship God I inquire not, Do you receive the supper of the Lord in the same posture and manner that I do nor whether, in the administration of baptism, you agree with me in admitting sureties for the baptized, in the manner of administering it; or the age of those to whom it should be administered. Nay, I ask not of you (as clear as I am in my own mind), whether you allow baptism and the Lord's supper at all. Let all these things stand by: we will talk of them, if need be, at a more convenient season, my only question at present is this, "Is thine heart right, as my heart is with thy heart"

2. But "without holiness no man shall see the Lord," shall see the face of God in glory. Of consequence, the new birth is absolutely necessary in order to eternal salvation. Men may indeed flatter themselves (so desperately wicked and so deceitful is the heart of man!) that they may live in their sins till they come to the last gasp, and yet afterwards live with God; and thousands do really believe, that they have found a broad way which leadeth not to destruction. "What danger," say they, "can a woman be in that is so harmless and so virtuous What fear is there that so honest a man, one of so strict morality, should miss of heaven; especially if, over and above all this, they constantly attend on church and sacrament" One of these will ask with all assurance, "What! Shall not I do as well as my neighbours" Yes as well as your unholy neighbours; as well as your neighbours that die in their sins! For you will all drop into the pit together, into the nethermost hell! You will all lie together in the lake of fire; "the lake of fire burning with brimstone." Then, at length, you will see (but God grant you may see it before!) the necessity of holiness in order to glory; and, consequently, of the new birth, since none can be holy, except he be born again.

1. And, First, it follows, that baptism is not the new birth: They are not one and the same thing. Many indeed seem to imagine that they are just the same; at least, they speak as if they thought so; but I do not know that this opinion is publicly avowed by any denomination of Christians whatever. Certainly it is not by any within these kingdoms, whether of the established Church, or dissenting from it. The judgment of the latter is clearly declared in the large Catechism: [Q. 163, 165. -- Ed.] -- Q. "What are the parts of a sacrament A. The parts of a sacrament are two: The one an outward and sensible sign; the other, and inward and spiritual grace, thereby signified. -- Q. What is baptism A. Baptism is a sacrament, wherein Christ hath ordained the washing with water, to be a sign and seal of regeneration by his Spirit." Here it is manifest, baptism, the sign, is spoken of as distinct from regeneration, the thing signified. In the Church Catechism likewise, the judgment of our Church is declared with the utmost clearness: "What meanest thou by this word, sacrament A. I mean an outward and visible sign of an inward and spiritual grace. Q. What is the outward part or form in baptism A. Water, wherein the person is baptized, in the name of the Father, Son, and Holy Ghost. Q. What is the inward part, or thing signified A. A death unto sin, and a new birth unto righteousness." Nothing, therefore, is plainer than that, according to the Church of England, baptism is not the new birth. But indeed the reason of the thing is so clear and evident, as not to need any other authority. For what can be more plain, than the one is a visible, the and invisible thing, and therefore wholly different from each other -- the one being an act of man, purifying the body; the other a change wrought by God in the soul: So that the former is just as distinguishable from the latter, as the soul from the body, or water from the Holy Ghost.

Every time you profane the day of the Lord, you thereby deny your baptism; yea, every time you do any thing to another which you would not he should do to you. I answer, Thirdly, Be you baptized or unbaptized, "you must be born again;" otherwise it is not possible you should be inwardly holy; and without inward as well as outward holiness, you cannot be happy, even in this world, much less in the world to come. Do you say, "Nay, but I do no harm to any man; I am honest and just in all my dealings; I do not curse, or take the Lord's name in vain; I do not profane the Lord's day; I am no drunkard; I do not slander my neighbour, nor live in any wilful sin" If this be so, it were much to be wished that all men went as far as you do. But you must go farther yet, or you cannot be saved: Still, "you must be born again." Do you add, "I do go farther yet; for I not only do no harm, but do all the good I can" I doubt that fact; I fear you have had a thousand opportunities of doing good which you have suffered to pass by unimproved, and for which therefore you are accountable to God. But if you had improved them all, if you really had done all the good you possibly could to all men, yet this does not at all alter the case; still, "you must be born again." Without this nothing will do any good to your poor, sinful, polluted soul. "Nay, but I constantly attend all the ordinances of God: I keep to my church and sacrament." It is well you do: But all this will not keep you from hell, except you be born again. Go to church twice a day; go to the Lord's table every week; say ever so many prayers in private; hear ever so many good sermons; read ever so many good books; still, "you must be born again:" None of these things will stand in the place of the new birth; no, nor any thing under heaven. Let this therefore, if you have not already experienced this inward work of God, be your continual prayer: "Lord, add this to all thy blessings, -- let me be born again!

9. In order clearly to see how they were already saved, we need only observe the short account of them which is recorded in the latter part of the second and in the fourth chapter. "They continued steadfastly in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in the prayers:" That is, they were daily taught by the Apostles, and had all things common, and received the Lord's supper, and attended all the public service. (Acts 2:42.) "And all that believed were together, and had all things common; and sold their possessions, and parted them to all men, as every man had need." (Acts 2:44, 45.) And again: "The multitude of them that believed," now greatly increased, "were of one heart and of one soul: Neither said any of them that aught of the things which he possessed was his own; but they had all things common." (Acts 4:32.) And yet again: "Great grace was upon them all. Neither was there any among them that lacked: For as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them at the Apostles' feet: And distribution was made unto every man according as he had need." (Acts 4:33-35.) 10. But here a question will naturally occur: "How came they to act thus, to have all things in common, seeing we do not read of any positive command to do this" I answer, There needed no outward command: The command was written on their hearts. It naturally and necessarily resulted from the degree of love which they enjoyed. Observe! "They were of one heart, and of one soul:" And not so much as one (so the words run) said, (they could not, while their hearts so overflowed with love,) "that any of the things which he possessed was his own." And wheresoever the same cause shall prevail, the same effect will naturally follow.

4. The second place where the Apostle uses this word is in the eighteenth verse of the eleventh chapter of this Epistle: "When ye come together in the Church," the Christian congregation, " I hear that there are division" ( the original word here also is scismata, schisms) "among you." But what were these schisms The Apostle immediately tells you: (Verse 20:) "When you come together," professing you design is "to cat of the Lord's Supper, every on of you taketh before another his own supper," as if it were a common meal. What then was the schism It seems, in doing this, they divided into little parties, which cherished anger and resentment one against another, even at the solemn season. 5. May it not be observed, (to make a little digression here, for the sake of those who are troubled with needless scruples on this head,) that the sin which the Apostle charges on the communicants at Corinth in this chapter is usually quite misunderstood It was precisely this, and nothing else, "the taking one before another his own supper;'" and in such a shocking manner, that while "one was hungry, another was drunken." By doing this, he says, "ye eat and drink" (not "damnation:" a vile mistranslating of the word, but) judgment, temporal judgment, "to yourselves:" Which sometimes shortened their lives. "For this cause" -- for sinning in this vile manner -- "many are sick and weak among you." Observe here two things: First, What was the sin of the Corinthians Mark is well, and remember it. It was taking one before another his own supper; so that while one was hungry, another was drunken. Secondly, What was the punishment It was bodily weakness and sickness; which, without repentance, might end in death. But what is this to you Your cannot commit their sin: Therefore, you cannot incur their punishment.

14. It is a sin of the most heinous nature, as not only implying ignorance of God, and forgetfulness of him, or inattention to him, but positive "enmity against God." It is openly, palpably such. "Know ye not," says the Apostle, can ye possibly be ignorant of this, so plain, so undeniable a truth, "that the friendship of the world is enmity against God" Nay, and how terrible is the inference which he draws from hence! "Therefore, whosoever will be a friend of the world," -- (the words, properly rendered, are, Whosoever desireth to be a friend of the world,) of men who know not God, whether he attain it or not, -- is, ipso facto, constituted an enemy of God. This very desire, whether successful or not, gives him a right to that appellation. 15. And as it is a sin, a very heinous sin, in itself, so it is attended with the most dreadful consequences. It frequently entangles men again in the commission of those sins from which "they were clean escaped." It generally makes them "partakers of other men's sins," even those which they do not commit themselves. It gradually abates their abhorrence and dread of sin in general, and thereby prepares them for falling an easy prey to any strong temptation. It lays them open to all those sins of omission whereof their worldly acquaintance are guilty. It insensibly lessens their exactness in private prayer, in family duty, in fasting, in attending public service, and partaking of the Lord's Supper. The indifference of those that are near them, with respect to all these, will gradually influence them: Even if they say not one word (which is hardly to be supposed) to recommend their own practice, yet their example speaks, and is many times of more force than any other language. By this example, they are unavoidably betrayed, and almost continually, into unprofitable, yea, and uncharitable, conversation; till they no longer "set a watch before their mouth, and keep the door of their lips;" till they can join in backbiting, tale-bearing, and evil-speaking without any check of conscience; having so frequently grieved the Holy Spirit of God, that he no longer reproves them for it: Insomuch that their discourse is not now, as formerly, "seasoned with salt, and meet to minister grace to the hearers."

all the children of men who are on this side eternity. But not to them: The gulf is now fixed, over which they cannot pass. From the moment wherein they are once plunged into the lake of fire, burning with brimstone, their torments are not only without intermission, but likewise without end. For "they have no rest, day or night; but the smoke of their torment ascendeth up forever and ever!" III. Upon ever so cursory a view of these things, would not anyone be astonished, that a man, that a creature endued with reason, should voluntarily choose, I say choose; for God forces no man into inevitable damnation; he never yet Consign'd one unborn soul to hell, Or damn'd him from his mother's womb, -- should choose thus to lose his own soul, though it were to gain the whole world! For what shall a man be profited thereby upon the whole of the account But a little to abate our astonishment at this, let us observe the suppositions which a man generally makes before he can reconcile himself to this fatal choice. 1. He supposes, First, that "a life of religion is a life of misery." That religion is misery! How is it possible that anyone should entertain so strange a thought Do any of you imagine this If you do, the reason is plain; you know not what religion is. "No! but I do, as well as you." -- What is it then "Why, the doing no harm." Not so; many birds and beasts do no harm, yet they are not capable of religion. "Then it is going to church and sacrament." Indeed it is not. This may be an excellent help to religion; and everyone who desires to save his soul should attend them at all opportunities; yet it is possible you may attend them all your days, and still have no religion at all. Religion is an higher and deeper thing than any outward ordinance whatever.

4. But what are the steps which the Scripture directs us to take, in the working out of our own salvation The Prophet Isaiah gives us a general answer, touching the first steps which we are to take: "Cease to do evil; learn to do well." If ever you desire that God should work in you that faith whereof cometh both present and eternal salvation, by the grace already given, fly from all sin as from the face of a serpent; carefully avoid every evil word and work; yea, abstain from all appearance of evil. And "learn to do well:" Be zealous of good works, of works of piety, as well as works of mercy; family prayer, and crying to God in secret. Fast in secret, and "your Father which seeth in secret, he will reward you openly." "Search the Scriptures:" Hear them in public, read them in private, and meditate therein. At every opportunity, be a partaker of the Lord's Supper. "Do this in remembrance of him: and he will meet you at his own table. Let your conversation be with the children of God; and see that it "be in grace, seasoned with salt." As ye have time, do good unto all men; to their souls and to their bodies. And herein "be ye steadfast, unmovable, always abounding in the work of the Lord." It then only remains that ye deny yourselves and take up your cross daily. Deny yourselves every pleasure which does not prepare you for taking pleasure in God, and willingly embrace every means of drawing near to God, though it be a cross, though it be grievous to flesh and blood. Thus when you have redemption in the blood of Christ, you will "go on to perfection;" till "walking in the light as he is in the light," you are enabled to testify, that "he is faithful and just," not only to "forgive" your "sins," but to "cleanse" you from all unrighteousness." [1 John 1:9]

In a Christian believer love sits upon the throne which is erected in the inmost soul; namely, love of God and man, which fills the whole heart, and reigns without a rival. In a circle near the throne are all holy tempers; - longsuffering, gentleness, meekness, fidelity, temperance; and if any other were comprised in "the mind which was in Christ Jesus." In an exterior circle are all the works of mercy, whether to the souls or bodies of men. By these we exercise all holy tempers- by these we continually improve them, so that all these are real means of grace, although this is not commonly adverted to. Next to these are those that are usually termed works of piety - reading and hearing the word, public, family, private prayer, receiving the Lord's supper, fasting or abstinence. Lastly, that his followers may the more effectually provoke one another to love, holy tempers, and good works, our blessed Lord has united them together in one body, the church, dispersed all over the earth- a little emblem of which, of the church universal, we have in every particular Christian congregation. 6. This is that religion which our Lord has established upon earth, ever since the descent of the Holy Ghost on the day of Pentecost. This is the entire, connected system of Christianity: and thus the several parts of it rise one above another, from that lowest point, the assembling ourselves together, to the highest, - love enthroned in the heart. And hence it is easy to learn the comparative value of every branch of religion. Hence also we learn a Fifth property of true zeal. That as it is always exercised en kalv, in that which is good, so it is always proportioned to that good, to the degree of goodness that is in its object. 7. For example. Every Christian ought, undoubtedly, to be zealous for the church, bearing a strong affection to it, and earnestly desiring its prosperity and increase. He ought to be thus zealous, as for the church universal, praying for it continually, so especially for that particular church or Christian society whereof he himself is a member. For this he ought to wrestle with God in prayer; meantime using every means in his power to enlarge its borders, and to strengthen his brethren, that they may adorn the doctrine of God our Saviour.

8. But he should be more zealous for the ordinances of Christ than for the church itself; for prayer in public and private; for the Lord's supper, for reading, hearing, and meditating on his word; and for the much-neglected duty of fasting. These he should earnestly recommend; first, by his example; and then by advice, by argument, persuasion, and exhortation, as often as occasion offers. 9. Thus should he show his zeal for works of piety; but much more for works of mercy; seeing "God will have mercy and not sacrifice," that is, rather than sacrifice. Whenever, therefore, one interferes with the other, works of mercy are to be preferred. Even reading, hearing, prayer are to be omitted, or to be postponed, "at charity's almighty call;" when we are called to relieve the distress of our neighbour, whether in body or soul. 10. But as zealous as we are for all good works, we should still be more zealous for holy tempers; for planting and promoting, both in our own souls, and in all we have any intercourse with, lowliness of mind, meekness. gentleness, longsuffering, contentedness, resignation unto the will of God, deadness to the world and the things of the world, as the only means of being truly alive to God. For these proofs and fruits of living faith we cannot be too zealous. We should "talk of them as we sit in our house," and "when we walk by the way," and "when we lie down," and "when we rise up." We should make them continual matter of prayer; as being far more excellent than any outward works whatever: seeing those will fail when the body drops off; but these will accompany us into eternity.

By zeal for their distinct persuasions fired! Zeal indeed! What manner of zeal was this, which led them to cut one another's throats Those who were fired with this spirit, and died therein, will undoubtedly have their portion, not in heaven, (only love is there,) but in the "fire that never shall be quenched." 7. Lastly. If true zeal be always proportioned to the degree of goodness which is in its object, then should it rise higher and higher according to the scale mentioned above; according to the comparative value of the several parts of religion. For instance, all that truly fear God should be zealous for the Church; both for the catholic or universal church, and for that part of it whereof they are members. This is not the appointment of men, but of God. He saw it was "not good for men to be alone," even in this sense. but that the whole body of his children should be "knit together, and strengthened, by that which every joint supplieth." At the same time they should be more zealous for the ordinances of God; for public and private prayer, for hearing and reading the word of God, and for fasting and the Lord's supper. But they should be more zealous for works of mercy, than even for works of piety. Yet ought they to be more zealous still for all holy tempers, lowliness, meekness, resignation: but most zealous of all, for that which is the sum and the perfection of religion, the love of God and man. 8. It remains only to make a close and honest application of these things to our own souls. We all know the general truth, that "it is good to be always zealously affected in a good thing." Let us now, every one of us, apply it to his own soul in particular.

On Visiting the Sick "I was sick, and ye visited me." Matt. 25:36. 1. It is generally supposed, that the means of grace and the ordinances of God are equivalent terms. We commonly mean by that expression, those that are usually termed, works of piety; viz., hearing and reading the Scripture, receiving the Lord's Supper, public and private prayer, and fasting. And it is certain these are the ordinary channels which convey the grace of God to the souls of men. But are they the only means of grace Are there no other means than these, whereby God is pleased, frequently, yea, ordinarily, to convey his grace to them that either love or fear him Surely there are works of mercy, as well as works of piety, which are real means of grace. They are more especially such to those that perform them with a single eye. And those that neglect them, do not receive the grace which otherwise they might. Yea, and they lose, by a continued neglect, the grace which they had received. Is it not hence that many who were once strong in faith are now weak and feeble-minded And yet they are not sensible whence that weakness comes, as they neglect none of the ordinances of God. But they might see whence it comes, were they seriously to consider St. Paul's account of all true believers: "We are his workmanship, created anew in Christ Jesus unto good works, which God hath before prepared, that we might walk therein." (Eph. 2:10.)

4. But whatever preparation is necessary in order to our being worthy partakers of the Lord's Supper, it has no relation at all to the "wedding garment" mentioned in this parable. It cannot: For that commemoration of his death was not then ordained. It relates wholly to the proceedings of our Lord, when he comes in the clouds of heaven to judge the quick and the dead; and to the qualifications which will then be necessary to their inheriting "the kingdom prepared for them from the foundation of the world." 5. Many excellent men, who are thoroughly apprized of this -- who are convinced, the wedding garment here mentioned is not to be understood of any qualification for the Lord's Supper, but of the qualification for glory, -- interpret it of the righteousness of Christ; "which," say they, is the sole qualification for heaven; this being the only righteousness wherein any man can stand in the day of the Lord. For who," they ask, "will then dare to appear before the great God, save in the righteousness of his well-beloved Son Shall we not then at least, if not before, find the need of having a better righteousness than our own And what other can that be than the righteousness of God our Saviour" The late pious and ingenious Mr. Hervey descants largely upon this; particularly in his elaborate "Dialogues between Theron and Aspasio."

S ! .( T [ON I . For Believers Rejoicing II. Fighting III. Praying IV. Watching V. . Working VI. Suffering VII. Seeking for full Redemption VIII. Saved .... IX. Interceding for the World SECTION I. For the Society Meeting Giving Thanks Praying Parting On Divine Worship ...... On the Lord's Supper ..... On the Resurrection and Ascension of Christ, &e. Miscellaneous Hymns ...... SECTION I. Hymns of Adoration .... II. On the Incarnation, Sufferings, &c.,of Christ III. On the Holy Spirit .... IV. Penitential Hvmns .... V. The Experience and Privileges of Believers VI. The Kingdom of Christ Page 90 . 98 . 106 . 165 . 177 . 185 . 253 . 283 . 294 . 307 . 313 . 322 . 390 . 414 . 447 - 455 . 468 593 VI 1 Time, Death, Judgment, and the Future State 641 VIII. Miscellaneous Hymns . . 665 Section I. -- Mochorting Sinners. HYMN 1. c. m. 1 f\ FOR a thousand tongues to sing ^^ My great Redeemer's praise ! The glories of my God and King, The triumphs of his grace ! 2 My gracious Master, and my God, Assist me to proclaim, To spread through all the earth abroad The honours of thy Name. 3 Jesus ! the Name that charms our fears, That bids our sorrows cease ; 'Tis music in the sinner's ears, 'Tis life, and health, and peace. 4 He breaks the power of cancell'd sin, He sets the prisoner free ; His blood can make the foulest clean, His blood avail'd for me. 5 He speaks, -- and listening to his voice, New life the dead receive ; The mournful, broken hearts rejoice ; The humble poor believe. 8 Exhorting Sinners to return to God. 6 Hear him, ye deaf; his praise, ye dumb, Your loosen'd tongues employ; Ye blind, behold your Saviour come, And leap, ye lame, for joy. 7 Look unto him, ye nations ; own Your God, ye fallen race ; Look, and be saved through faith alone. Be justified by graee 8 See all your sins on Jesus laid : The Lamb of God was slain : His soul was once an offering made For every soul of man. 9 Awake from guilty nature's sleep, And Christ shall give you light, Cast all your sins into the deep, And wash the iEthiop white.

3 O that our faith may never move, But stand unshaken as thy love ! Sure evidence of things unseen, Now let it pass the years between, And view thee bleeding on the tree, My God, who dies for me, for me ! Additional Hymns. oOf) For the Lord's Supper. HYMN 546. s. m. 1 /^OME, all who truly bear ^-^ The Name of Christ your Lord, His last mysterious supper share, And keep his kindest word. Hereby your faith approve In Jesus crucified : " In memory of my dying love, Do this," -- he said, -- and died. 2 The badge and token this, The sure confirming seal, That he is ours, and we are his, The servants of his will ; His dear peculiar ones, The purchase of his blood ; His blood which once for all atones, And brings us now to God. 3 Then let us still profess Our Master's honour' d name ; Stand forth his faithful witnesses, True followers of the Lamb. In proof that such we are, His saying we receive, And thus to all mankind declare We do in Christ believe. 4 Part of his church below, We thus our right maintain ; Our living membership we show, And in the fold remain, -- The sheep of Israel's fold, In England's pastures fed ; And fellowship with all we hold, Who hold it with our Head. « Oil) Additional Hymns. 1 /^OME, thou everlasting Spirit, V-> Bring to every thankful mind All the Saviour's dying merit, All his sufferings for mankind ! True recorder of his passion, Now the living faith impart ; Now reveal his great salvation ; Preach his gospel to our heart. 2 Come, thou Witness of his dying ; Come, Remembrancer divine ! Let us feel thy power, applying Christ to every soul, -- and mine ! Let us groan thine inward groaning ; Look on him we pierced, and grieve ; All receive the grace atoning, All the sprinkled blood receive. HYMN 548. TsfyVs. 1 AMB of God, whose bleeding love J-- ' We now recall to mind, Send the answer from above, And let us mercy find ; Think on us, who think on thee ; And every struggling soul release ; O remember Calvary, And bid us go in peace ! 2 By thine agonizing pain And bloody sweat, we pray,

My soul shall in all things obey, And wait to be fully restored, And long to be summon'd away Miscellaneous Hymns. 6/0 HYMN 750. l. m. Renewal of Self-Dedication. 1 r\ HAPPY day that fix'd my choice ^-^ On thee, my Saviour and my God ! Well may this glowing heart rejoice, And tell its raptures all abroad. 2 O happy bond, that seals my vows To Him who merits all my love ! Let cheerful anthems fill his house, While to that sacred shrine I move. 3 'Tis done, the great transaction 's done I am my Lord's, and he is mine ; He drew me, and I folio w'd on, Charm'd to confess the voice divine. 4 Now rest my long-divided heart ; Fix'd on this blissful centre, rest : Nor ever from thy Lord depart, With Him of every good possest. 5 High Heaven, that heard the solemn vow, That vow renew'd shall daily hear, • Till in life's latest hour I bow, And bless in death a bond so dear. HYMN 751. c. m. The Lord's Supper. 1 " r I AHE promise of my Father's love -*- Shall stand for ever good," He said ; and gave his soul to death, And seal'd the grace with blood. 2 To this sure covenant of thy word I set my worthless name ; I seal the' engagement to my Lord, And make my humble claim. 07b Miscellaneous Hymns. 3 Thy light, and strength, and pardoning grace, And glory shall be mine ; My life and soul, my heart and flesh, And all my powers are thine. 4 I call that legacy my own, Which Jesus did bequeath ; 'Twas purchased with a dying groan, And ratified in death. 5 Sweet is the memory of his name, Who blest us in his Will, And to his Testament of love Made his own life the seal. HYMN 752. 2-6's §• 4-7'*. The same. FROM Jesu's sacrifice And sacrament we rise, Borne on wings of faith and love To the mansions of the blest, Triumph with the saints above, Share that everlasting feast. 2 The Truth, the Deity, We there unveil* d shall see ; Lose in that transporting sight All we felt or fear'd below ; Torrents of unmix'd delight There our raptured souls o'erflow. 3 O blessed, blessed hope ! From earth it lifts us up :

Now in heaven with Christ we dwell, Now the bliss of heaven we taste, Glorious joys unspeakable, Joys which shall for evei last. Miscellaneous Hymns. o77 Jesus, substantial bread, If thou our spirits feed, Nothing can we want beside, With thy immortality, With thy fulness satisfied, All we sacrifice to thee. HYMN 753. s. m. The same. LET all who truly bear The bleeding Saviour's name, Their faithful hearts with us prepare, And eat the Paschal Lamb. This eucharistic feast Our every want supplies ; And still we by his death are bless'd, And share his sacrifice. Who thus our faith employ, His sufferings to record, Even now we mournfully enjoy Communion with our Lord. We too with him are dead, And shall with him arise ; The cross on which he bows his head, Shall lift us to the skies. The same. PROSTRATE, with eyes of faith 1 see My Saviour fasten'd to the tree, A victim on that altar laid, Himself presenting to the skies, The grand vicarious sacrifice, The Righteous in the sinner's stead. o7o Miscellaneous Hymns. 2 Well-pleasing to our God above, His sacrifice of life and love I plead before the gracious throne : Father, a prodigal receive, And bid a pardon'd rebel live, The purchase of thy bleeding Son. HYMN 755. 8'* Sr 6's. For the King. 1 ORD, thou hast bid thy people pray J-- ' For all that bear the sovereign sway, And thy vicegerents reign, -- Rulers, and governors, and powers ; And, lo, in faith we pray for ours, Nor can we pray in vain. 2 Cover his enemies with shame, Defeat their every hostile aim, Their baffled hopes destroy : But shower on him thy blessings down, Crown him with grace, with glory crown, And everlasting joy. 3 To hoary hairs be thou his God ; Late may he reach that high abode, Late to his heaven remove ; Of virtues full, and happy days. Accounted worthy by thy grace To fill a throne above. 4 Secure us, of his royal race, A man to stand before thy face, And exercise thy power : With wealth, prosperity, and peace, Our nation and our churches bless, Till time shall be no more. Miscellaneous Hymns. 679 HYMN 756. l. m. Admission into Society.

acknowledged, 218, 219 Riches, vanity of, 422 Righteousness of Christ, 190, 198, 423 Righteousness of faith, 192 Risen with Christ, 419, 420 Rock, Christ a, 4, 63, 61-, 227. 247, 271, 283, 453, 624 Running, 672, 733 Sabbath, delightful, 544, 578, 580, 581-583 heavenly, 582 Sacrament of the Lord's Supper, 29, 92, 207, 499, 507, 545, 546, 548-552, 575, 594, 751-753, 754 Sacrifice, Christ a, 23, 27, 28, 122, 202, 215, 330, 615, 616 Sacrificing all to God, 285, 286 Saints, glorified, 730, 731 rest of, 732 Salutation on entering a house, 479 Salvation by grace, 211, 212, 219, 269, 558 desired, 299, 341, 343, 367, 388, 389, 391, 409, 410, 412, 414, 417 free for all men, 242, 245, 250 prayer for, 151, 185, 618, 662, 665, 668 Samaritan, 112 Sanctification by the blood of Christ. See Washed. Satan chained, 280 his empty boast, 274 Saviour, Christ the only, 127, 129, 132, 158, 435 Scriptures, opened by inspiration, 87-89, 255, 328 excellency of the, 746 explained and applied by the Spirit, 87-89, 255, 328 Sea, under God's control, 12, 223, 289 Seal of the Spirit, 374, 376, 393, 510, 512, Seamen's hymns, 761, 762, 763, 764 Searcher of hearts, 152, 339, 503 Second death, salvation from, 246 Self-abasement, 163, 164, 175 Self-dedication, 750 Self-denial, 285, 286, 332, 686 Self -despair, 127, 131, 132 Self-righteousness, 94 renounced, 127, 132, 217, 302, 305, Seriousness desired, 42-44, 55, 5(J Serpent's head bruise*', 280, 299 Serving God, 318, 320, 325 the church, 17, 84 Shepherd, God a, 641, 679, 704, 713 Shepherd and sheep, 13, 82, 193, 228, 458 Shield of faith, 267, 269 Shimei's hostility, 334 Shipboard, going on, 763, 764 Sight restored, 133, 135 Simplicity desired, 302 Sin, confession of, 663 freedom from, desired, 288, 347, 387, 389, 408, 409, 412 power of, confessed, 126, 15S, 1-59 subdued bv Christ, 275 Singing, 204, 259, 262, 491 with the Spirit, 204 Single eye, 323 Sinners, chief of, seeking salvation, 115, 116, 159, 161, 168, 170 exhorted to believe in Christ, 1 expostulated with, 6, 7, 8 invited to the Gospel feast, 2, 9 to drink of the water of life, 3, 4, 10 Slavery to sense, confessed, 108 Sobriety, 301, 419 Society, admission into, 756 Soldiers, 266, 277. See Fighting. Son of David, prayer to, 165 Son of God, 565, 601, 607 birth of the, 602, 604, 605, 607, 609 eternal, 561

hymn to, 601 Songs in the night, 287 Soul, original destination of, 18 Spirit, Holy, a Comforter, 655-658 desired, 121, 165, 171, 367, 374, 376, despite to, 161 free for all, 3, 10, 86 led by, 326 the guide of believers, 326 Spiritual fruitfulness, 111 Stability prayed for, 183, 187, 188, 355, Statutes of God, lead to heaven, 15 Steward:, faithful, 432 unfaithful, 176 Still small voice, 358, 425 Stony heart, 84, 102, 110, 145, 173, 391 Strength renewed, 672 Striving, 281, 313, 318. See Fighting. with God, 682 Strong in the Lord, 200, 273, 293, 359 Suffering, 272, 329, 330, 333, 335-339 for righteousness' sake, 304 Sufferings of Christ, 22-25, 27, 28, 33, design of, 330, 362, 375 Sun, Christ a, 647 Supper, the Lord's, 546, 552. See Sacrament. Supping with Christ, 507 Sword of the Spirit, 89, 105, 370 Sympathy, 364, 441, 518, 520, 527 Sympathy of Christ, 157 Talking with Go 1, 214, 325, 328 Te Deum laudamus, 564--566 Temple of God, 121, 383, 385, 399, 405, Temptation, 272, 297, 309, 310, 311, 314, 315, 359 Thanksgiving, 193, 195, 203, 206, 210, 229, 231, 233, 365, 478, 480-482, 584, 585, Thirsting for God, 3, 4, 10, 26, 371 for righteousness, 78. See Hungering. Three Hebrew children, 359 Time, rapid flight of, 42, 44, 46, 47 Traveller' s hymn, 765 Tried, 273, 281, 282. See Temptation. Tried by God, 667 Triniti/ in Unity, 221, 232, 237, 239, 252, 253', 255-263, 333, 368, 418, 430, 477, 506, 514, 515,517, 561, 562, 564, 568, 647, 654, 671, 745, 769 praise to the, 745, 769 Triumph int believer, 274, 275. See Believers and Rejoicing. Trusting in Christ, 270, 278, 282, 660, 677, 678, 682. See Reliance. Trusting in God, 588, 672, 673, 685 Truth of God, 599 Tumult and persecution, 276, 557 Turning to God, 6, 8, 20, 170. See Returning. Unchangeableness cf God, 95, 223, 335 Unfaithfulness, 176, 178, 182-185, 365 Union with Christ, 169, 350, 384, 405, 504, 515,517, 518 Unity in the church, 459, 489, 490, 500, 501, 503-505, 509, 514, 515, 518, 522, 524, 527, 528 Unprofitableness acknowledged, 665 Vineyard of God, 535 Voice of God, 358-425 Vows, 290, 532 performed, 80 Voyage of life, 49, 143, 272, 292 Waiting for God, 142, 177, 180, 356, 389, 530, 672 Walking in Christ, 169, 312, 324, 528

On Family Religion "As for me and my house, we will serve the Lord." Josh. 24:15. 1. In the foregoing verses we read that Joshua, now grown old, "gathered the tribes of Israel to Shechem, and called for the elders of Israel, for their heads, for their judges and officers; and they presented themselves before the Lord." (Josh. 15:1.) And Joshua rehearsed to them the great things which God had done for their fathers; (Josh. 15:2-13;) concluding with that strong exhortation: "Now therefore fear the Lord, and serve him in sincerity and truth; and put away the gods which your fathers served on the other side the flood, (Jordan,) and in Egypt." (Josh. 15:14.) Can anything be more astonishing than this that even in Egypt, yea, and in the wilderness, where they were daily fed, and both day and night guided by miracle, the Israelites, in general, should worship idols, in flat defiance of the Lord their God! He proceeds: "If it seemeth evil to you to serve the Lord, choose ye this day whom ye will serve; whether the gods your fathers served on the other side of the flood, or the gods of the Amorites in whose land ye dwell: But as for me and my house, we will serve the Lord." 2. A resolution this worthy of a hoary-headed saint, who had had large experience, from his youth up, of the goodness of the Master to whom he had devoted himself, and the advantages of his service. How much is it to be wished that all who have tasted that the Lord is gracious, all whom he has brought out of the land of Egypt, out of the bondage of sin, -- those especially who are united together in Christian fellowship, -- would adopt this wise resolution! Then would the work of the Lord prosper in our land; then would his word run and be glorified. Then would multitudes of sinners in every place stretch out their hands unto God, until "the glory of the Lord covered the land, as the waters cover the sea."

3. On the contrary, what will the consequence be, if they do not adopt this resolution -- if family religion be neglected -- if care be not taken of the rising generation Will not the present revival of religion in a short time die away Will it not be as the historian speaks of the Roman state in its infancy, -- res unius aetatis -- "an event that has its beginning and end within the space of one generation" Will it not be a confirmation of that melancholy remark of Luther's, that "a revival of religion never lasts longer than one generation" By a generation, (as he explains himself,) he means thirty years. But, blessed be God, this remark does not hold with regard to the present instance; seeing this revival, from its rise in the year 1729, has already lasted above fifty years. 4. Have we not already seen some of the unhappy consequences of good men's not adopting this resolution Is there not a generation arisen, even within this period, yea, and from pious parents, that know not the Lord that have neither his love in their hearts, nor his fear before their eyes How many of them already "despise their fathers, and mock at the counsel of their mothers!" How many are utter strangers to real religion, to the life and power of it! And not a few have shaken off all religion, and abandoned themselves to all manner of wickedness! Now, although this may sometimes be the case, even of children educated in a pious manner, yet this case is very rare: I have met with some, but not many, instances of it. The wickedness of the children is generally owing to the fault or neglect of their parents. For it is a general, though not universal rule, though is admits of some exceptions, "Train up a child in the way he should go, and when he is old he will not depart from it." 5. But what is the purport of this resolution, "I and my house will serve the Lord" In order to understand and practice this, let us, First, inquire, what it is to "serve the Lord." Secondly, Who are included in that expression, "my house." And, Thirdly, What can we do, that we and our house my serve the Lord.

4. How acceptable to God was an instance of obedience somewhat similar to this! You have a large and particular account of it in the thirty-fifth chapter of Jeremiah. "The word of the Lord came to Jeremiah, saying, Go unto the house of the Rechabites, and give them wine to drink. Then I took the whole house of the Rechabites;" all the heads of their families; "and set before them pots full of wine, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab," a great man in the reign of Jehu, "the son of Rechab," from whom we are named, being the father of our family, "commanded us, Ye shall drink no wine, neither ye nor your sons for ever. And we have obeyed the voice of Jonadab our father, in all that he charged us." We do not know any particular reason why Jonadab gave this charge to his posterity. But as it was not sinful they gave this strong instance of gratitude to their great benefactor. And how pleasing this was to the Father of their spirits we learn from the words that follow: "And Jeremiah said unto the Rechabites, Because ye have obeyed the voice of Jonadab your father, therefore thus saith the Lord of hosts, Jonadab shall not want a man to stand before my face forever." [Jer. 35] 5. Now it is certain Christians owe full as much gratitude and obedience to those that watch over their souls as ever the house of the Rechabites owed to Jonadab the son of Rechab. And we cannot doubt but he is as well pleased with our obedience to these as ever he was with their obedience to Jonadab. If he was so well pleased with the gratitude and obedience of this people to their temporal benefactor, have we not all reason to believe he is full as well pleased with the gratitude and obedience of Christians to those who derive far greater blessings to them than ever Jonadab conveyed to his posterity

The Duty Of Constant Communion The following discourse was written above five-and-fifty years ago, for the use of my pupils at Oxford. I have added very little, but retrenched much; as I then used more words than I do now. But, I thank God, I have not yet seen cause to alter my sentiments in any point which is therein delivered. 1788 J.W. "Do this in remembrance of me." Luke 22:19. It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning men to a more just way of thinking, I shall, I. show that it is the duty of every Christian to receive the Lord's Supper as often as he can; and, II. Answer some objections. I. I am to show that it is the duty of every Christian to receive the Lord's Supper as often as he can. 1. The First reason why it is the duty of every Christian so to do is, because it is a plain command of Christ. That this is his command, appears from the words of the text, "Do this in remembrance of me:" By which, as the Apostles were obliged to bless, break, and give the bread to all that joined with them in holy things; so were all Christians obliged to receive those sign of Christ's body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe, too, that this command was given by our Lord when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.

2. A Second reason why every Christian should do this as often as he can, is, because the benefits of doing it are so great to all that do it in obedience to him; viz., the forgiveness of our past sins and the present strengthening and refreshing of our souls. In this world we are never free from temptations. Whatever way of life we are in, whatever our condition be, whether we are sick or well, in trouble or at ease, the enemies of our souls are watching to lead us into sin. And too often they prevail over us. Now, when we are convinced of having sinned against God, what surer way have we of procuring pardon from him, than the "showing forth the Lord's death;" and beseeching him, for the sake of his Son's sufferings, to blot out all our sins 3. The grace of God given herein confirms to us the pardon of our sins, by enabling us to leave them. As our bodies are strengthened by bread and wine, so are our souls by these tokens of the body and blood of Christ. This is the food of our souls: This gives strength to perform our duty, and leads us on to perfection. If, therefore, we have any regard for the plain command of Christ, if we desire the pardon of our sins, if we wish for strength to believe, to love and obey God, then we should neglect no opportunity of receiving the Lord's Supper; then we must never turn our backs on the feast which our Lord has prepared for us. We must neglect no occasion which the good providence of God affords us for this purpose. This is the true rule: So often are we to receive as God gives us opportunity. Whoever, therefore, does not receive, but goes from the holy table, when all things are prepared, either does not understand his duty, or does not care for the dying command of his Saviour, the forgiveness of his sins, the strengthening of his soul, and the refreshing it with the hope of glory.

4. Let every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord's day service. And for several centuries they received it almost every day: Four times a week always, and every saint's day beside. Accordingly, those that joined in the prayers of the faithful never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: "If any believer join in the prayers of the faithful, and go away without receiving the Lord's Supper, let him be excommunicated, as bringing confusion into the church of God." 5. In order to understand the nature of the Lord's Supper, it would be useful carefully to read over those passages in the Gospel, and in the first Epistle to the Corinthians [1 Cor. 11], which speak of the institution of it. Hence we learn that the design of this sacrament is, the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ. 6. It is highly expedient for those who purpose to receive this, whenever their time will permit, to prepare themselves for this solemn ordinance by self-examination and prayer. But this is not absolutely necessary. And when we have not time for it, we should see that we have the habitual preparation which is absolutely necessary, and can never be dispensed with on any account or any occasion whatever. This is, First, a full purpose of heart to keep all the commandments of God; and, Secondly, a sincere desire to receive all his promises. II. I am, in the Second place, to answer the common objections against constantly receiving the Lord's Supper.

13. What has been said on this pretence against constant communion, is applicable to those who say the same thing in other words: "We dare not do it, because it requires so perfect an obedience afterwards as we cannot promise to perform." Nay, it requires neither more nor less perfect obedience than you promised in your baptism. You then undertook to keep the commandments of God by his help; and you promise no more when you communicate. 14. A Second objection which is often made against constant communion, is, the having so much business as will not allow time for such a preparation as is necessary thereto. I answer: All the preparation that is absolutely necessary is contained in those words: "Repent you truly of your sins past; have faith in Christ our Saviour;" (and observe, that word is not here taken in its highest sense;) "amend your lives, and be in charity with all men; so shall ye be meet partakers of these holy mysteries." All who are thus prepared may draw near without fear, and receive the sacrament to their comfort. Now, what business can hinder you from being thus prepared -- from repenting of your past sins, from believing that Christ died to save sinners, from amending your lives, and being in charity with all men No business can hinder you from this, unless it be such as hinders you from being in a state of salvation. If you resolve and design to follow Christ, you are fit to approach the Lord's table. If you do not design this, you are only fit for the table and company of devils.

17. Reverence for the sacrament may be of two sorts: Either such as is owing purely to the newness of the thing, such as men naturally have for anything they are not used to; or such as is owing to our faith, or to the love or fear of God. Now, the former of these is not properly a religious reverence, but purely natural. And this sort of reverence for the Lord's Supper, the constantly receiving of it must lessen. But it will not lessen the true religious reverence, but rather confirm and increase it. 18. A Fourth objection is, "I have communicated constantly so long, but I have not found the benefit I expected." This has been the case with many well-meaning persons, and therefore deserves to be particularly considered. And consider this: First, whatever God commands us to do, we are to do because he commands, whether we feel any benefit thereby or no. Now, God commands, "Do this in remembrance of me." This, therefore, we are to do because he commands, whether we find present benefit thereby or not. But undoubtedly we shall find benefit sooner or later, though perhaps insensibly. We shall be insensibly strengthened, made more fit for the service of God, and more constant in it. At least, we are kept from falling back, and preserved from many sins and temptations: And surely this should be enough to make us receive this food as often as we can; though we do not presently feel the happy effects of it, as some have done, and we ourselves may when God sees best. 19. But suppose a man has often been at the sacrament, and yet received no benefit. Was it not his own fault Either he was not rightly prepared, willing to obey all the commands and to receive all the promises of God, or he did not receive it aright, trusting in God. Only see that you are duly prepared for it, and the oftener you come to the Lord's table, the greater benefit you will find there.

7. In order to put this matter beyond all possible dispute, I have chosen to speak from these words, which give a fair occasion of observing what the dealings of God in his Church have been, even from so early a period: For it is generally allowed that Eli lived at least a thousand years before our Lord came into the world. In the verses preceding the text we read, (1 Sam. 2:12, &c.,) "Now the sons of Eli were sons of Belial; they knew not the Lord." They were wicked to an uncommon degree. Their profane violence, with respect to the sacrifices, is related with all its shocking circumstances in the following verses. But (what was a greater abomination still) "they lay with the women that assembled at the door of the tabernacle of the congregation."(1 Sam. 2:22.) On both these accounts, "the sin of the young men was very great; and men abhorred the offering of the Lord." 8. May I be permitted to make a little digression, in order to correct a mistranslation in the twenty-fifth verse In our translation it runs thus: "They hearkened not unto the voice of their father, because the Lord would slay them." Ought it not rather to be rendered, "Therefore the Lord was about to slay them" [1 Sam. 2:25] As if he had said, "The Lord would not suffer their horrid and stubborn wickedness to escape unpunished; but because of that wickedness, he slew them both in one day, by the hand of the Philistines." They did not sin (as might be imagined from the common translation) because God had determined to slay them; but God therefore determined to slay them, because they had thus sinned. 9. But to return: Their sin was the more inexcusable because they could not be ignorant of that dreadful consequence thereof, that, by reason of their enormous wickedness, "men abhorred the offering of the Lord." Many of the people were so deeply offended, that if they did not wholly refrain from the public worship, yet they attended it with pain; abhorring the Priests while they honoured the sacrifice.

What saith the Scripture Let us keep close to this, and we shall not be misled. We have seen there what manner of men most of these have been who have ministered in holy things for many ages. Two or three thousand years ago, we read, "The sons of Eli were sons of Belial; they knew not the Lord." But was this a sufficient reason for the Israelites to refrain from their administrations It is true they "abhorred the offerings of the Lord" on their account; and yet they constantly attended them. And do you suppose that Samuel, holy as he was, ever advised them to do otherwise Were not the priests, and public teachers, equally strangers to God, from this time to that of the Babylonish captivity Undoubtedly they were. But did Isaiah, or any of the Prophets, exhort them, for that cause, to forsake the ordinances of God Were they not equally ungodly from the time of the Babylonish captivity, to the coming of Christ How clearly does this appear, were there no other proof, from the Prophecies of Jeremiah and Malachi! Yet did either Malachi, or Jeremiah, or any other of the Prophets, exhort the people to separate themselves from these ungodly men 20. But, to bring the matter nearer to ourselves: Never were any Priests, or public teachers, more corrupt, more totally estranged from God, than those in the days of our blessed Lord. Were they not mere whited walls Were not those that were the best of them painted sepulchres; full of pride, lust, envy, covetousness, of all ungodliness and unrighteousness Is not this the account which our Lord himself, who knew what was in man, gives of them But did he therefore refrain from that public service which was performed by these very men, or did he direct his Apostles so to do Nay, just the contrary: In consequence of which, as he constantly attended them himself, so likewise did his disciples.

21. There is another circumstance in our Lord's conduct, which is worthy of our peculiar consideration. He calls to him the twelve, and sends them forth, two by two, to preach the gospel. (Mark 6:7.) And as they did not go the warfare at their own cost, the very "devils were subject unto them." Now, one of these was Judas Iscariot. And did our Lord know that "he had a devil" St. John expressly tells us he did. Yet he was coupled with another of the Apostles, and joined with them all in the same communion: Neither have we any reason to doubt but God blessed the labour of all his twelve ambassadors. But why did our Lord send him among them Undoubtedly for our instruction: For a standing, unanswerable proof, that he "sendeth by whom he will send;" that he can and doth send salvation to men even by those who will not accept of it themselves. 22. Our Lord gives us farther instruction upon this head: In Matthew 23:1-3, we have those very remarkable words, "Then Jesus spoke to the multitude, and to his disciples, saying, The scribes and Pharisees sit in Moses' chair: All things, therefore, whatsoever they bid you observe, observe and do; but do not according to their works: For they say, and do not." [Matt. 23:1-3] Of these very men, he gives the blackest character in the following verses. Yet is he so far from forbidding either the multitude, or his own disciples, to attend their ministrations, that he expressly commands them so to do, even in those words, "All things whatsoever they bid you observe, observe and do." These words imply a command to hear them: For how could they "observe and do what they bid them, if they did not hear it I pray consider this, ye that say of the successors of these ungodly men, "They say, and do not; therefore, we ought not to hear them." You see, your Master draws no such inference; nay, the direct contrary. O be not wiser than your Master! Follow his advice and do not reason against it!

I. 1. To open and explain them. A little before, our Lord had been giving a solemn caution to one who spoke to him about dividing his inheritance. "Beware of covetousness; for the life a man," that is, the happiness of it, "does not consist in the abundance of the things that he possesseth." To prove and illustrate this weighty truth, our Lord relates this remarkable story. It is not improbable, it was one that had lately occurred, and that was fresh in the memory of some that were present. "The ground of a certain rich man brought forth plenteously." The riches of the ancients consisted chiefly in the fruits of the earth. "And he said within himself, What shall I do" The very language of want and distress! The voice of one that is afflicted, and groaning under his burden. What shalt thou do Why, are not those at the door whom God hath appointed to receive what thou canst spare What shalt thou do Why, disperse abroad, and give to the poor. Feed the hungry. Clothe the naked. Be a father to the fatherless, and a husband to the widow. Freely thou hast received; freely give. O no! He is wiser than this comes to; he knows better than so.

4. What then can we know of those innumerable objects which properly belong to the invisible world; which mortal "eye hath not seen, nor ear heard, neither hath it entered into our heart to conceive" What a scene will then be opened, when the regions of hades are displayed without a covering! Our English translators seem to have been much at a loss for a word to render this. Indeed, two hundred years ago, it was tolerably expressed by the word hell, which then signified much the same with the word hades, namely, the invisible world. Accordingly, by Christ descending into hell, they meant, his body remained in the grave, his soul remained in hades, (which is the receptacle of separate spirits,) from death to the resurrection. Here we cannot doubt but the spirits of the righteous are inexpressibly happy. They are, as St. Paul expresses it, "with the Lord," favoured with so intimate a communion with him as "is far better" than whatever the chief of the Apostles experienced while in this world. On the other hand, we learn from our Lord's own account of Dives and Lazarus, that the rich man, from the moment he left the world, entered into a state of torment. And "there is a great gulf fixed" in hades, between the place of the holy and that of unholy spirits, which it is impossible for either the one or the other to pass over. Indeed, a gentleman of great learning, the Honourable Mr. [Alexander] Campbell, in his account of the Middle State, published not many years ago, seems to suppose that wicked souls may amend in hades, and then remove to a happier mansion. He has great hopes that "the rich man," mentioned by our Lord, in particular, might be purified by that penal fire, till, in process of time, he might be qualified for a better abode. But who can reconcile this with Abraham's assertion that none can pass over the "great gulf"

O that you may this day hear his voice, who speaketh as never man spake, saying, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee!" Is it not his voice that crieth aloud, "Look unto me, and be thou saved" He saith, "Lo! I come!" Even so, Lord Jesus! Come quickly! Rotherham, July 6, 1790

2. It does not clearly appear wherein the sin of thus numbering the people consisted. There is no express prohibition of it in any of the Scriptures which were then extant. Yet we read, "The king's word was abominable to Joab," (2 Sam. 23:6,) who was not a man of the tenderest conscience, so that he expostulated with David before he obeyed. "Joab answered, Why doth my lord require this thing" "Why will he be a cause of trespass" -- of punishment or calamity, -- "to Israel" God frequently punishes a people for the sins of their rulers, because they are generally partakers of their sins, in one kind or other. And the righteous Judge takes this occasion of punishing them for all their sins. In this, Joab was right; for after they were numbered, it is said, "And God was displeased with this thing." Yea, "David's heart smote him, and he said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy servant." (2 Sam. 24:10). Did not the sin lie in the motive on which the thing was done Did he not do it in the pride of his heart Probably out of a principle of vanity and ostentation; glorying not in God, but in the number of his people. 3. In the sequel we find that even Joab was for once a true prophet: David was a cause of trespass, of punishment, to Israel. His sin, added to all the sins of the people, filled up the measure of their iniquities. So "the Lord sent a pestilence upon Israel, from the morning," wherein Gad the prophet gave David his choice of war, famine, or pestilence, "unto the evening of the third day. And there died of the people from Dan unto Beersheba, seventy thousand men." (2 Sam. 24:15.) "And when David saw the angel that smote the people," -- who appeared in the form of a man with a drawn sword in his hand, to convince him the more fully, that this plague was immediately from God, -- "he said, Lo, I have sinned, I have done wickedly: but these sheep, what have they done"

12. One general consequence of this was pride. The more riches they acquired, the more they were regarded by their neighbours as men of weight and importance: And they would naturally see themselves in at least as fair a light as their neighbours saw them. And, accordingly, as they rose in the world, they rose in their opinion of themselves. As it is generally allowed, A thousand pound supplies The want of twenty thousand qualities; so, the richer they grew, the more admiration they gained, and the more applause they received. Wealth then bringing in more applause, of course brought in more pride, till they really thought themselves as much wiser, as they were wealthier, than their neighbours. 13. Another natural consequence of wealth was luxury, particularly in food. We are apt to imagine nothing can exceed the luxurious living which now prevails in Great Britain and Ireland. But alas! what is this to that which lately prevailed in Philadelphia, and other parts of North America A merchant or middling tradesman there kept a table equal to that of a nobleman in England; entertaining his guests with ten, twelve, yea, sometimes twenty dishes of meat at a meal! And this was so far from being blamed by any one, that it was applauded as generosity and hospitality. 14. And is not idleness naturally joined with "fullness of bread" Doth not sloth easily spring from luxury It did so here in an eminent degree; such sloth as is scarce named in England. Persons in the bloom of youth, and in perfect health, could hardly bear to put on their own clothes. The slave must be called to do this, and that, and everything: It is too great labour for the master or mistress. It is a wonder they would be at the pains of putting meat into their own mouths. Why did they not imitate the lordly lubbers in China, who are fed by a slave standing on each side 15. Who can wonder, if sloth alone beget wantonness Has it not always had this effect Was it not said near two thousand years ago, Quaeritur, Aegisthus quare sit factus adulter In promptu causa est; Desidiosus erat. [The following is Tate's translation of this quotation from Ovid: -- "The adulterous lust that did Aegisthus seize, And brought on murder, sprang from wanton ease." -- Edit.]

4. Many imagined that little society would be dispersed, and Methodism (so called) come to an end, when, in October, 1735, my brother, Mr. Ingham, and I, were induced, by a strange chain of providences, to go over to the new colony in Georgia. Our design was to preach to the Indian nations bordering upon that province; but we were detained at Savannah and Frederica, by the importunity of the people, who, having no other Ministers, earnestly requested that we would not leave them. After a time, I desired the most serious of them to meet me once or twice a week at my house. Here were the rudiments of a Methodist society; but, notwithstanding this, both my brother and I were as vehemently attached to the Church as ever, and to every rubric of it; insomuch that I would never admit a Dissenter to the Lord's Supper, unless he would be re-baptized. Nay, when the Lutheran Minister of the Saltzburgers at Ebenezer, being at Savannah, desired to receive it, I told him, I did not dare to administer it to him, because I looked upon him as unbaptized; as I judged baptism by laymen to be invalid: And such I counted all that were not episcopally ordained.

4. About the year 1753, (being now of a sufficient age,) he was ordained Deacon and Priest, and soon after presented to the little living of Madeley, in Shropshire. This, he had frequently said, was the only living which he ever desired to have. He was ordained at Whitehall, and the same day, being informed that I had no one to assist me at West-street chapel, he came away as soon as ever the ordination was over, and assisted me in the administration of the Lord's Supper. And he was now doubly diligent in preaching, not only in the chapels of West-street and Spitalfields, but wherever the providence of God opened a door to proclaim the everlasting gospel. This he did frequently in French, (as well as in English,) of which all judges allowed him to be a complete master. 5. Hence he removed into the Vicarage-house at Madeley. Here he was fully employed among his parishioners, both in the town and in Madeley-Wood, a mile or two from it, -- a place much resembling Kingswood, almost wholly inhabited by poor colliers [coal miners], and their numerous families. These forlorn ones (little wiser than the beasts that perish) he took great pains to reform and instruct. And they are now as judicious and as well-behaved a people as most of their station in the three kingdoms.

"After sermon he went up to the communion-table with these words, `I am going to throw myself under the wings of the cherubim, before the mercy-seat.' The service held till near two. Sometimes he could scarce stand, and was often obliged to stop. The people were deeply affected; weeping was on every side. Gracious Lord! how was it my soul was kept so calm in the midst of the most tender feelings Notwithstanding his extreme weakness, he gave out several verses of hymns, and lively sentences of exhortation. When service was over, we hurried him to bed, where he immediately fainted away. He afterward dropped into a sleep for some time, and, on waking, cried out, with a pleasant smile, `Now, my dear, thou seest I am no worse for doing the Lord's work: He never fails me when I trust in him." Having got a little dinner, he dozed most of the evening, now and then waking full of the praises of God. At night his fever returned, though not violent; but his strength decreased amazingly. On Monday and Tuesday we had a little paradise together: He lay on a couch in the study, and, though often changing posture, was sweetly pleasant, and frequently slept a good while. When awake he delighted in hearing me read hymns and tracts on faith and love. His words were all animating, and his patience beyond expression. When he had any nauseous medicines to take, he seemed to enjoy the cross, according to a word he used often to repeat, that we are to seek a perfect conformity to the will of God, and leave him to give us what comfort he saw good.

Mercy's full power I soon shall prove, Loved with an everlasting love. "On Saturday afternoon his fever seemed quite off; and a few friends standing near the bed, he reached his hand to each, and, looking on a Minister, said, `Are you ready to assist to-morrow' His recollection surprised us, as the day of the week had not been named in his room. Many believed he would recover; and one said, `Do you think the Lord will raise you up' He strove to answer, saying, `Raise me in the resur' -- meaning in the resurrection. To another, asking the same question, he said, `I leave it all to God.' "In the evening the fever returned with violence, and the mucus falling on his throat almost strangled him. It was supposed the same painful emotion would grow more and more violent to the last. As I felt this exquisitely, I cried to the Lord to remove it; and, glory be to his name, he did. From that time, it returned no more. As night drew on, I perceived him dying very fast. His fingers could hardly make the sign (which he scarce ever forgot,) and his speech seemed quite gone. I said, `My dear creature, I ask not for myself, I know thy soul; but for the sake of others, if Jesus is very present with thee, lift thy right hand.' He did. `If the prospect of glory sweetly opens before thee, repeat the sign.' He immediately raised it again; and, in half a minute, a second time: He then threw it up, as if he would reach the top of the bed. After this, his dear hands moved no more; but on my saving, `Art thou in much pain' he answered, `No.' From this time, he lay in a kind of sleep, though with his eyes open and fixed. For the most part he sat upright against pillows, with his head a little inclining to one side; and so remarkably composed and triumphant was his countenance, that the least trace of death was scarce discernible in it. "Twenty-four hours he was in this situation, breathing like a person in common sleep. About thirty-five minutes past ten, on Sunday night, August 14th, his precious soul entered into the joy of his Lord, without one struggle or groan, in the fifty-sixth year of his age.

One thing more I would have observed, that it is so far from being uncharitable to warn well-meaning people of the tendency of these diversions, that the more clearly and strongly anyone represents it to them, the more charitable to them he is. This may be made plain by a very easy comparison. You see the wine when it sparkles in the cup, and are going to drink of it. I tell you there is poison in it! and, therefore, beg you to throw it away. You answer, "The wine is harmless in itself." I reply, Perhaps it is so; but still if it be mixed with what is not harmless, no one in his senses, if he knows it at least, unless he could separate the good from the bad, will once think of drinking it. If you add, "It is not poison to me, though it be to others;" then I say, Throw it away for thy brother's sake, lest thou embolden him to drink also. Why should thy strength occasion thy weak brother to perish, for whom Christ died Now let anyone judge which is the uncharitable person: He who pleads against the wine or the diversion, for his brother's sake; or he who pleads against the life of his brother, for the sake of the wine or the diversions. All the doubt there can be is: "Is there poison in this diversion which is supposed to be harmless in itself" To clear this up, let us, First, observe the notorious lying that is always joined with it; the various kinds of over-reaching and cheating; the horrid oaths and curses that constantly accompany it, wherewith the name of our Lord God, blessed for ever, is blasphemed. When or where was this diversion ever known without these dreadful consequences Who was ever one day present at one of these entertainments, without being himself a witness to some of these And surely these alone, had we no other ill consequences to charge upon this diversion, are enough, till a way is found to purge it from them, to make both God and all wise men to abhor it.

Who now regrets his early youth would spend The life so nobly that so soon should end? Who blames the stripling for performing more Than Doctors grave, and Prelates of threescore ? Who now esteems his fervour indiscreet, His prayers too frequent, or his alms too great? Who thinks, where blest he reigns beyond the sky His crown too radiant, or his throne too high? Who but the Fiend, who once his course withstood, And whisper’d,--“ Stay till fifty to be good %” Sure, if believed to’ obtain his hellish aim, Adjourning to the time that never came. Journal I.--2 Tvrspay, October 14, 1735.--Mr. Benjamin Inghart of Queen’s - College, Oxford, Mr. Charles Delamotte, son of a mer¢sant in Lon- . don, who had offered himself some days before, my bro.her Charles Wesley, and myself, took boat for Gravesend, in order to embark for Georgia. Our end in leaving our native country was not to avoid want, (God having given us plenty of temporal blessings,) nor to gain the dung or dross of riches or honour ; but singly this,--to save our souls ; to live wholly to the glory of God. In the afternoon we found the Simmonds off Gravesend, and immediately went on board. Wednesday and Thursday we spent with one or two of our friends, partly on board and partly on shore, in exhorting one another “ to shake off every weight, and to run with patience the race set before us.” Fri. 17.--I began to learn German, in order to converse with the Germans, six and twenty of whom we had on board. On Sunday, the weather being fair and calm, we had the Morning Service, on quarterdeck. I now first preached extempore, and then administered the Lord’s Supper to six or seven communicants. A little flock. May God increase it! Mon. 20.--Delieving the denying ourselves, even in the smallest mstances, might, by the blessing of God, be helpful to us, we wholly left off the use of flesh and wine, and confined ourselves to vegetable food,--chiefly rice and biscuit. In the afternoon, David Nitschman, Bishop of the Germans, and two others, began to learn English. O may we be, not only of one tongue, but of one mind and of one heart!

I asked, “ Whither he was to go next?” He said, “I have thoughts of going to Pennsylvania. But what God will do with me, I know not. Lam blind. Iamachild. My Father knows ; and I am ready to go wherever he calls.” Fri. 13.--Some of the Indians sent us word of their intention to come down to us. In our course of reading to-day, were these words : “ Thus saith the Lord of hosts, It shall yet come to pass, that there shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord,” Zech. vii, 20-22. Sat. 14.--About one, Tomo Chachi, his nephew Thleeanouhee, his wife Sinauky, with two more women, and two or three Indian children, came on board. As soon as we came in, they all rose and shook us by the hand ; and Tomo Chachi (one Mrs. Musgrove interpreted) spoke as follows :--- “IT am glad you are come. When I was in England, I desired that some would speak the great Word to me; and my nation then desired to hear it; but now we are all in confusion. Yet I am glad you are come. I will go up and speak to the wise men of our nation; and I hope they will hear. But we would not be made Christians as 20 REV. J. WESLEY’S JOURNAL. TFeb. 1736. the Spaniards make Christians: we would be taught, before we are baptized.” _ I answered, “ There is but One, He that sitteth in heaven, who is able to teach man wisdom. Though we are come so far, we know not whether he will please to teach you by us or no. If he teaches you, you will learn wisdom, but we can do nothing.” We then withdrew. Sun. 15.--Another party of Indians came ; they were all tall, wellproportioned men, and had a remarkable softness in their speech, and gentleness in their whole behaviour. In the afternoon they all returned home but three, who staid to go with Mr. Oglethorpe.

‘“‘ He that hath ears to hear, let him hear!” Mark the tendency of this accursed principle ! If you will speak only to those who are willing to hear, see how many you will turn from the error of their ways! If, therefore, striving to do good, you have done hurt, what then! So did St. Paul. So did the Lord of life. Even His word was “ the savour of death, as well as the savour of life.” But shall you, therefore, strive no more? God forbid! Strive more humbly, more calmly, more cautiously. Do not strive as you did before,--but strive while the breath of God is in your nostrils ! / luly, 1736. | REV. J. WESLEY’S JOURNAL. 27 Being to leave Frederica in the evening, I took the more notice of these words in the Lesson for the day: “ Whereunto shall I liken the men of this generation? They are like unto children sitting in the market place, and saying, We have piped unto you, and ye have not danced ; we have mourned to you, and ye have not wept. For John the Baptist came neither eating bread nor drinking wine ; and ye say, He hath a devil. The Son of man is come eating and drinking ; and ye say, Behold a gluttonous man, and a wine bibber, a friend of publicans and sinners!” Luke vii, 31-34. About eleven at night we took boat ; and on Saturday 26, about one in the afternoon, came to Savannah. O what do we want here either for life or godliness! If suffering, God will send it in his time. Sun. 277.--About twenty joined with us in morning prayer. An hour or two after, a large party of Creek Indians came; the expectation of whom deprived us of our place of public worship, in which they were to have their audience.

been, the number of the converts to Popery bore no proportion to the number of the converts to infidelity. 2. That as bad a religion as Popery is, no religion is still worse; a baptized infidel being always ‘ound, upon the trial, two-fold worse than even a bigoted Papist.-- 3. That as dangerous a state as a Papist is in, with regard to eternity, a Deist is in yet a more dangerous state, if he be not (without repentance) an assured heir of damnation. And lastly, That as hard as it is to recover a Papist, it is still harder to recover an infidel: I myselt - having known many Papists, but never one Deist, reconverted. May 29.--Being Whitsunday, four of our scholars, after having been instructed daily for several weeks, were, at their earnest and repeated desire, admitted to the Lord’s table. I trust their zeal has stirred up many to remember their Creator in the days of their youth, and to redeem the time, even in the midst of an evil and adulterous generation. Indeed, about this time we observed the Spirit of God to move upon the minds of many of the children. They began more carefully to attend to the things that were spoken both at home and at church, and a remarkable seriousness appeared in their whole behaviour and conversation. Who knows but some of them may “ grow up to the measure of the stature of the fulness of Christ ?” June 25.--Mr. Causton, the store keeper and chief magistrate of Savannah, was seized with a slow fever. I attended him every day, (as I did any of my parishioners who were in any painful or dangerous illness,) and had a good hope, from the thankfulness he showed, that * my labour was not in vain. Sun. July 3.--Immediately after the holy communion, I mentioned to Mrs. Williamson (Mr. Causton’s niece) some things which I thought reprovable in her behaviour. At this she appeared extremely angry ; ~ said, she did not expect such usage from me; and at the turn of the street, through which we were walking home, went abruptly away. The next day Mrs. Causton endeavoured to excuse her; told me she was exceedingly grieved for what had passed the day before, and desired me to tell her in writing what I disliked; which I accordingly did the day following.

‘“* And bring him before one of the bai'iffs of the said town, to answer the complaint of William Williamson and Sophia his wife, for defaming the said Sophia, and refusing to administer to her the Sacrament of the Lord’s Supper, in a public congregation, without cause; by which the said William Williamson is damaged one thousand pound sterling: and for so doing, this is your warrant, certifying what you are tc do in the premises. Given under my hand and seal the 8th day of August, Anno Dom. 1737. Tuo. Curistiz.” Tues. 9.--Mr. Jones, the constable, served the warrant, and carried me before Bailiff Parker and Mr. Recorder. My answer to them was, that the giving or refusing the Lord’s Supper being a matter purely ecclesiastical, I could not acknowledge their power to interrogate me upon it. Mr. Parker told me, “ However, you must appear at the next court, holden for Savannah.” Mr. Williamson, who stood by, said, “Gentlemen, I desire Mr. Wesley may give bail for his appearance.” But Mr. Parker immediately replied, “Sir, Mr. Wesley’s word is sufficient.” Wed. 10.--Mr. Causton (from a just regard, as his letter expressed. it, to the friendship which had subsisted between us till this affair) required me to give the reasons in the court house, why I repelled Mrs. Williamson from the holy communion. I answered, “I apprehend many ill consequences may arise from so doing: let the cause be laid before the Trustees.” Thur. 11.--Mr. Causton came to my house, and among many other sharp words, said, ‘* Make an end of this matter: thou hadst best. My niece to be used thus! I have drawn the sword, and I will never sheath it till I have satisfaction.” Soon after, he added, “ Give the reasons of your repelling her before the whole congregation.” I answered, “ Sir, if you insist upon it J Aug. 1737.] REV. J. WESLEY’S JOURNAL. 41 will; and so you may be pleased to tell her.” He said, “* Write to her, and tell her so yourself.” I said, “I will;” and after he went I wrote as follows :--_ : “ To Mrs. Sophia Williamson. “At Mr. Causton’s request, I write once more. The rules whereby 1 proceed are these :--

**So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before.’ This you did not do. «And if any of these--have done any wrong to his neighbours, by word or deed, so that the congregation be thereby offended, the curate -- shall advertise him, that in any wise he presume not to come to the Lord’s table, until he hath openly declared himself to have truly repented.’ “Tf you offer yourself at the Lord’s table on Sunday, I will advertise you, (as I have done more than once,) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God. “ August 11, 1787. Joun WESLEY.” Mr. Delamotte carrying this, Mr. Causton said, among many other warm sayings, ‘‘I am the person that am injured. The affront is offered to me; and I will espouse the cause of my niece. J am ill used; and { will have satisfaction, if it be to be had in the world.” Which way this satisfaction was to be had, I did not yet conceive. But on Friday and Saturday it began to appear :--Mr. Causton declared ’ to many persons, that “ Mr. Wesley had repelled Sophy from the holy communion, purely out of revenge; because he had made proposals of marriage to her, which she rejected, and married Mr. Williamson.” I could not but observe the gracious providence of God, in the course of the Lessons all this week. On Monday evening God spake to us in these words :--* Call to remembrance the former days, in which ye endured a great fight of afflictions: partly whilst you were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.--Cast not away, therefore, your confidence, which hath great recompense of reward ; for ye have need of patience, that after ye have done the will of God, ye might receive the promise,” Heb. x, 32-36.

On Thursday or Friday was delivered out a list of twenty-six men, who were to meet, as a grand jury, on Monday the 22d. But this list was called in the next day, and twenty-four names added to it. Ot this grand jury, (forty-four of whom only met,) one was a Frenchman, who did not understand English, one a Papist, one a professed infidel, three Baptists, sixteen or seventeen others, Dissenters; and several others who had personal quarrels against me, and had openly vowed revenge. To this grand jury, on Monday, the 22d, Mr. Causton gave a long and earnest charge, “to beware of spiritual tyranny, and to oppose the new, illegal authority which was usurped over their consciences.” Then Mrs. Williamson’s affidavit was read: after which, Mr. Causton delivered to the grand jury a paper, entitled,-- ‘A list of grievances, presented by the Grand Jury for Savannah this * day of August, 1737.” This the majority of the grand jury altered in some particulars, and on Thursday, September 1, delivered it again to the court, under the form of two presentments, containing ten bills, which were then read to the people. Herein they asserted, upon oath “'That John Wesley, clerk, had broken the laws of the realm, contrary to the peace of our sovereign lord the king, his crown and dignity. “1. By speaking and writing to Mrs. Williamson, against her husband’s consent. “2. By repelling her from the holy communion. “3. By not declaring his adherence to the Church of England. “4, By dividing the Morning service on Sundays. “5. By refusing to baptize Mr. Parker’s child, otherwise than by dipping, except the parents would certify it was weak, and not able to bear it. “6. By repelling William Gough from the holy communion. “7. By refusing to read the Burial service over the body of Nathaniel Polhill. “8. By calling himself Ordinary of Savannah. “9. By refusing to receive William Aglionby as a godfather, only because he was not a communicant. Sept. 1737. | REV. J. WESLEY’S JOURNAL. 43 “10. By refusing Jacob Matthews for the same reason: and baptizing an Indian trader’s child with only two sponsors.” (This I own, was wrong; for I ought, at all hazards, to have refused baptizing it till he had procured a third.)

{ DraREST AND MOST couRTEOUS BroTHER,] “T love you greatly, and think much of you in my journey, wishing and praying that the tender mercies of Jesus Christ the crucified, whose Lowels were moved toward you more than six thousand years ago, may be manifested to your soul: that you may taste and then see, how exceedingly the Son of God has loved you, and loves you still; and that so you may continually trust in him, and feel his life in yourself. Beware of the sin of unbelief; and if you have not conquered it yet, see that you conquer it this very day, through the blood of Jesus Christ. Delay not, I beseech you, to believe in your Jesus Christ; but so put him in mind of his promises to poor sinners, that he may not be able to refrain from doing for you, what he hath done for so many others. O how great, how inexpressible, how unexhausted is his love! Surely he is now ready to help; and nothing can offend him but our unbelief. [Believe therefore. Greet heartily, in my name, your brother Charles and Hall; and exhort one another to believe, and then to walk cicumspectly before the Lord, to fight lawfully against the devil and the world, dnd to crucify and tread all sin under our feet, as is our privilege through the grace of the Second Adam, whose life exceeds the death of the first Adam, and whose grace excels tlie corruption and condemnation of the first Adam.”] “The Lord bless you! Abide in faith, love, teaching, the communion of saints; and briefly, in all which we have in the New Testament. “Tam your unworthy Brother, “ Perer BOHLER.” ) [Southampton Fields, May 8, 1738.] Sun. 14.--I preached in the morning at St. Ann’s, Aldersgate ; and in the afternoon at the Savoy chapel, free salvation by faith in the blood of Christ. I was quickly apprized, that at St. Ann’s, likewise, I am to preach no more. So true did I find the words of a friend, wrote to my brother about this time :--

Thur. 26.--I showed, concerning the Holy Scriptures, 1. That to search (that is, read and hear) them, is a command of God. 2. That this command is given to all, believers or unbelievers. 3. That this 1s commanded or ordained as a means of grace, a means of conveying the grace of God to all, whether unbelievers (such as those to whom he first gave this command, and those to whom faith cometh by hearing) or believers, who by experience know, that “all Scripture is profitable,” or a means to this end, “that the man of God may be perfect, throughly furnished to all good works.” Fri. 2'7.--I preached on, “ Do this in remembrance of me.” “In the ancient Church, every one who was baptized communicated daily. Soin the Acts we read, they ‘all continued daily in the breaking of bread, and in prayer.’ “* But in latter times, many have affirmed, that the Lord’s Supper is not a converting, but a confirming ordinance. “ And among us it has been diligently taught, that none but those who are converted, who, have received the Holy Ghost, who are believers in the full sense, ought to communicate. “But experience shows the gross falsehood of that assertion, that the Lora’s Supper is not a converting ordinance. Ye are the witnesses For many now present know, the very beginning of your conversion to July, 1740.] REV. J. WESLEY’S JOURNAL 189 God (perhaps, in some, the first deep conviction) was wrought at the Lord’s Supper. Now, one single instance of this kind overthrows the whole assertion. “The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet received the Holy Ghost, who (in the full sense of the word) were not believers, to do this ‘in remembrance of? him. Here the precept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable.”

3. Is not the very essence of Quietism (though in a new shape) contained in these words ‘--* The whole matter lies in this, that we should suffer ourselves to be relieved.” (Sixteen Discourses, p. 17.) “One must do nothing, but quietly attend the voice of the Lord.” (Ibid. p. 29.) “ T’o tell men who have not experienced the power of grace, what they he 228 REV. J. WESLEY’S JOURNAL. [Sept. 1741 should do,-and how they ought to behave, is as if you should send a lame man upon an errand.” (Ibid. p.'70.) “The beginning is not to be made with doing what our Saviour has commanded. For whosoever will begin with doing, when he is dead, he can do nothing at all ; but whatever he doeth in his own activity, is but a cobweb; that is, good for nothing.” (Ibid. p. 72, 81.) ‘As soon as we remain passive before him as the wood which a table is to be made from, then something comes of us.” (Seven Discourses, p. 22.) O my brethren, let me conjure you yet again, in the name of our common Lord, “if there be any consolation of love, if any bowels and mercies,” remove “the fly” out of “the pot of ointment ;” separate “the precious from the vile!” Review, I beseech you, your whole work, and see if Satan hath gained no advantage over you. “ Very excellent things” have been “ spoken of thee, O thou city of God.” But may not “ He which hath the sharp:sword with two edges” say, Yet “I have a few things against thee?” O that ye would repent of these, that ye might be ‘a glorious Church ; not having spot, or ats or any such thing.”

dicious a writer, have I seldom found. Friday, 20.--I began Mr. Laval’s “ History of the Reformed Churches in France ;”’ full of the most amazing instances of the wickedness of men, and of the goodness and power of God. About noon, the next day, I went out in a coach as far as the school in Kingswood; where one of the mistresses lay (as was believed) near death, having found no help from all the medicines she had taken. We determined to try one remedy more,; so we poured out our souls in prayer to God. From that hour she began to recover strength, and in a few days was out of danger. Sun. 22.--Being not suffered to go to church as yet, I communicated at home. I was advised to stay at home some time longer; but I could not apprehend it necessary: and therefore, on Monday, 23, went to the new room, where we praised God for all his mercies. And T expounded, for about an hour, (without any faintness or weariness,) on, «What reward shall I give unto the Lord for all the benefits that he hath done unto me? I will receive the cup of salvation, and call upon the name of the Lord.” I preached once every day this week, and found no inconvenience by it. Sunday, 29.--I thought I might go a little further. So I preached both at Kingswood and at Bristol ; and afterward spent near an hour with the society, and about two hours at the love-feast. But my body could not yet keep pace with my mind. I had another fit of my fever the next day ; but it lasted not long, and I continued slowly to regain my strength. On Thursday, Dec. 3, I was able to preach again, on, “ By their fruits ye shall know them ;” and Friday evening on, “ Cast thy bread upon the waters, and after many days thou shalt find it again.” Mon. 7. --TI preached on, “ Trust ye in the Lord Jehovah, for in the Lord is

Fri. 19.--IJ rode once more to Pensford, at the earnest request of several serious people. The place where they desired me to preach, was a little green spot, near the town. But I had no sooner begun, than a great company of rabble, hired (as we afterward found) for that purpose, came furiously upon as, bringing a bull which they had been baiting, and now strove to drive in among the people. But the beast was wiser than nis drivers; and continually ran either on one side of us, or the other, while we quietly sang praise to God, and prayed for about an hour. ‘The poor wretches finding themselves disappointed, at length seized upon the bull, now weak and tired, after having been so long torn and beaten, both by dogs and men; and, by main strength. partly dragged, and partly thrust him in among the people. When they ‘had forced their way to the little table on which I stood, they strove several times to throw it down, by thrusting the helpless beast against it; who, of himself, stirred no more than a log of wood. I once or twice put aside his head with my hand, that the blood might not drop upon my clothes ; intending to go on as soon as the hurry should be a little over. But the table falling down, some of our friends caught me in their arms, and carried me right away on their shoulders ; while the rabble wreaked their vengeance on the table, which they tere bit from bit. We went a little way off, where I finished my discourse, without any noise or interruption. Sun. 21.--In the evening I rode to Marshfield; and on Tuesday, in the afternoon, came to London. Wednesday, 24.-~-I preached for the last time, in the French chapel at Wapping, on, “If ye continue in my word, then are ye my disciples indeed.” Thur. 25.--I appointed several earnest and sensible men to meet me, to whom I showed the great difficulty I had long found of knowing the people who desired te ‘ ie ae ae April, 1742 | REV. J. WESLEY’S JOURNAL. 247

_ Jan. 1743.] REV. J. WESLEY'S JOURNAL. 277 from my father’s tomb, on Heb. viii, 11. Many from the neighbouring towns asked, if it would not be well, as it was sacrament Sunday, for them to receive it. I told them, “ by all means: but it would be more respectful first to ask Mr. Romley, the curate’s leave.” One did so, in the name of the rest; to whom he said, “ Pray tell Mr. Wesley, I shall not give him the sacrament; for he is not fit.” How wise a God is our God! There could not have been so fit a place under heaven, where this should befall me first, as my father’s house, the place of my nativity, and the very place where, ‘‘ according to the straitest sect of our religion,” I had so long “lived a Pharisee!” It was also fit, in the highest degree, that he who repelled me from that very table, where I had myself so often distributed the bread of life, should be one who owed his all in this world to the tender love which my father had shown to his, as well as personally to himself.

and such affliction as I believe will never be removed, till he is filled with “‘ peace and joy in the Holy Ghost.” Fri. 22.--I rode to Painswick ; and on Saturday, 23, through heavy rain to Bristol. I had now a week of rest and peace, which was refreshing both to my soul and body. Sunday, May 1.--I had an opportunity of receiving the Lord’s Supper, at St. James’s, our parish church. We had another comfortable hour in the afternoon, while I was explaining, “This is the covenant which I will make, saith the Lord; I will put my laws in their mind, and write them in their hearts: and I will be unto them a God, and they shall be to me a people.” Tues. 3.--I set out for Wales, in company with one who was my pupil at Oxford. We could get that night no further than the Bull, five Welsh miles beyond Abergavenny. The next morning we came to Builth, jast as the church prayers began. Mr. Phillips, the rector of Maesmennys, (at whose invitation I came,) soon took knowledge of me, and we began a friendship which I trust shall never end. I preached on a tomb at the east end of the church at four, and again at seven. Mr. Gwynne and Mr. Prothero (justices of peace) stood on either hand of me; and all the people before, catching every word with the most serious and eager attention.

** At Jast I was.admitted into the society, and, after the usual trial, into the bands. I was now continually walking upon the wings of love. The life and power of religion was all my talk. I was not ashemed to declare it before all men; for the candle of the Lord constantly shone upon my head. At present, I find my soul continually hungering and thirsting after the Spirit’s indwelling in me. I often find a solid peace, a serious watchfulness, a presence of mind, never confused or hurried; a sweet communion with God, good will toward all men, with much grief at their misery, but no fear. I can, with unaccountable boldness, yet with meekness and love, reprove the most daring sinner. And the more I obey this spirit, tle more of it I feel; the more sensible I am of my own weakness, and at t!.e same time filled with praise and amazement, to feel ee strength in the Lord. . Bi? Sat. January 5, 1745.--Desiring to see once more our old acquaintance, Mr. Gambold, my brother and I called at James Hutton’s. We found there not him, but Mr. S.: a new creature indeed! (though not in the Gospel sense!) So extreinely gay, easy, unconcerned ; that one of the primitive Christians, instead of supposing him to be “at rest,” as he termed it, “in the wounds of Jesus,” would have judged, he had never heard of his name; much less of taking up his cross daily. I had often wondered at myself, (and sometimes mentioned it to others,) that ten thousand cares, of various kinds, were no more weight or burden to my mind, than ten thousand hairs were to my head. Perhaps I began to ascribe something of this to my own strength. And thence it might be, that on Sunday, 13, that strength was withheld, and I felt what it was to be troubled about many things. . One, and another, hurrying me continually, it seized upon my spirit more and more, till I found it absolutely necessary to fly for my life; and that without delay. So the next day, Monday, 14, I took horse and rode away for Bristol. Between Bath and Bristol, I was earnestly desired to turn aside, and Feb. 1745. | REV. J. WESLEY’S JOURNAL. 327

“One effect of this has been, to make me think I have not yet met with any set of people, whose practice is not, in several remarkable particulars, inconsistent with this good principle. But I will not suffer myself to be fully persuaded of this, as to one set of men, till I have the happiness to “meet with your brother and you, and talk over some particulars, which ‘you will allow me calmly and impartially to lay before you. May the Holy Ghost lead you into all truth, and into every right way. * As to outward communion with those in whom your characteristic is found, “J. Is it not our duty and theirs, to keep that communion together, as far as we can without sin? And except in that case, is not separating from each other, even in outward communion, a sin? Consequently, is it not a sin in any of us, to set outward communion on such a foot, that others who have this characteristic, cannot join in that communion without sin in them? Is it not also our duty, not to stumble them, by our way of insisting on our particular opinions? And is it not a sin in them, to be easily stumbled at us on that account? “2. Is it not far wrong in any of us to teach our particular opinions, (especially to those whom we are to instruct in the essentials of religion,) so as to lead them into such an association of ideas between these essentials and those opinions, which want of judgment, narrowness of thought, and impatience of spirit, are so apt to lead even the strong into? Do we not often see, how almost incurably this prejudices the weak against their brethren in Christ, and perplexes their minds about those opinions, and takes them off from the serious consideration of the essentials: Nay, have we not seen even the strong in grace, as well as learning, mistake the Lord’s shining on their souls, on account of their receiving and applying the essentials, for an approbation of their particular opinions? And have we not seen such hereby led to bear persecution from, and in June, 1745. ] REV. J. WESLEY’S JOURNAL. | 337

“ Rev. Sirn,--Mary Cook, who had been ill for above six months, grew much worse a week or two ago. She had been long remarkably serious, and greatly desirous of knowing her interest in Christ; but then her desires were much increased, and she had no rest in her spirit, but cried unto him day and night. On Monday last, she mourned more than ever, and would not be comforted. Then she lay still a while, and on a sudden broke out, Praise God from whom pure blessings flow ! Her mother asked her the cause of this. She said, ‘O mother, I am happy, Iam happy: I shall soon go to heaven:’ and many more words she spoke to the same effect. I called upon her a few hours after, and found her still in a settled peace. She told me, ‘I am assured of God’s love to my soul. I ara not afraid to die. I know the Lord will take me to himself: Lord, hasten the time! I long to be with thee.’ On Tuesday and Wednesday she spoke little, being exceeding weak; but continued instant in prayer. On Wednesday, about noon, she desired her mother to get her up into the chair, which she did. A little before three, her mother holding her in her arms, she desired her to let her go. Then, placing herself upright in the chair, with her hands laid in her lap, and a calm majesty in her countenance, she said, ‘ Lord, receive my soul,’ and expired.” * Bristol, June 6, 1745. “J have delivered another of my charge to the Lord. On Saturday night Molly Thomas was taken home. She was always constant in the --_* The ee 346 REY. J. WESLEY'S JOURNAL. [ Aug. 1745.

Mon. December 2.--The alarms still increased in London, on account of the nearer approach of the rebels. But how easy are ali these things to them who can commit both soul and body to a merciful and faithful Creator! About this time I received some further accounts from the army; the substance of which was as follows :-- * October 10, 1745. “Rey. Sir,--I shall acquaint you with the Lord’s dealings with us since April last. We marched from. Ghent to Allost on the 14th, where I met with two or three of our brethren in the fields, and we sung and prayed together, and were comforted. On the 15th I met a small company about three miles from the town, and the Lord filled our hearts. - with love and peace. On the 17th we marched to the camp near Brussels. On the 18th I met a small congregation on the side of a hill, aud spoke from those words, ‘ Let us go forth, therefore, to him without the camp, bearing his reproach.’ On the 28th I spoke from those words of Isaiah, . ‘Thus saith the Lord concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.’ On the 29th we marched close to the enemy ; and when I saw them in their camp, my bowels moved toward them in love and pity for their souls. We lay on our arms all night. In the morning, April 30, the cannon began to play, at half an hour after four; and the Lord took away all fear from me, so that I went into the field with joy. The balls flew on either hand, and men fell in abundance; but nothing touched me till about two o’clock: then I received a ball through my left arm, and rejoiced so much the more. Soon after I received another into my right, which obliged me to quit the field. _But I scarce knew whether I was on earth or in heaven: it was one of the sweetest days I ever enjoyed. Wo. Cre Ty “ Leare, near Antwerp, Oct. 21, 1745.

ours. Some were crying out in their wounds, ‘I am going to my Beloved ;’ others, ‘Come, Lord Jesus, come quickly!’ and many that were not wounded, crying to their Lord, to take them to himself. There was such boldness in the battle among this little, despised flock, that it made the officers, as well as common soldiers, amazed: and they acknowledge it to this day. As to my own part, I stood the fire of the enemy for above seven hours: then my horse was shot under me, and I was exposed both to the enemy and our own horse. But that did not discourage me at all; for I knew the God of Jacob was with me. I had a long way to go, the balls flying on every side; and thousands lay bleeding, groaning, dying, and dead, on each hand. Surely I was as in the fiery furnace; but it never singed one hair of my head. The hotter it grew the more strength was given me. I was full of joy and love, as much as I could well bear. Going on, I met one of our brethren, with a little dish in his hand, seeking for water. He smiled, and said he had got a sore wound in his leg. I asked, ‘Have you gotten Christ in your heart?’ He answered, ‘I have, and I have had him all the day. Blessed be God that I ever saw your face.--Lord, what am I, that Ishould be counted worthy to set my hand to the Gospel plough? Lord, humble me, and lay me in the dust! F ; Puislele” Sun. '7.--I took my leave of poor J. C., just embarking for Germany. { admire the justice of God! He who would never long be advised by any who treated him as a reasonable creature, is at length fallen among those who will make him as passive a tool as ever moved upon wire.

After visiting the little societies in Somersetshire and Wiltshire, on Thursday, 29, I preached at Bearfield in my way, and thence rode on to the Devizes. I found much pains had been taken again to raise a mob; but it was lost labour; all that could be mustered were a few straggling soldiers, and forty or fifty boys. Notwithstanding these, I preached in great peace, on, “ Ali have sinned and come short of the glory ef God.” In the morning, Friday, 30, I explained and applied, *¢ He healeth them that are broken in heart.”” We then took horse, in the midst of a quiet, civil multitude, and the next afternoon came to London. Mon. February 2.--I began examining the classes ; having desired the leaders, such as had leisure, to give me a short account, in writing, of those under their care, among many others, I received the following note :-- * Dear Srr,--I hope my class are bending one way; K. T., A. G., A. S., M.S., M. R., E. L., and 8. S., seem to retain their confidence in the Lord. W.R., L. R., S. R., H. B., I. B., the elder, and A. B., seem to be shut up in a fog, and are not able to get out onany side. They are very dead, and yet very sore. Nothing seems to do them any good, unless it be smooth as oil, and yet sharp as a razor. “M.S., M. Q., E. E., E. B., M. H., F. B., M. S., J. B., and J. B. the younger, seem to be in earnest, seeking the Lord. J.'T., M. H., appear to have a desire, and to be widely seeking something. “Tt seems to me, we all want advice that is plain and cutting, awakening, and shaking, and hastening us, like that of the angel, ‘ Escape for thy life: look not behind thee; neither tarry thou in all the plain. I find the Lord often waking me as with thunder. Yet I find a spirit of: stillness and lukewarmness to cleave, to me like the skin of my flesh. The Lord shows meat times how insensibly it steals upon me; and makes me tremble, because I have not been fearing always. May he give us to feel the true state of our souls! Which, I hope, wil! ever be the prayer of

What a truly Christian piety and simplicity breathe in these lines ! And yet this very man, when I was at Savannah, did I refuse to admit to the Lord’s table, because he was not baptized ; that is, not baptized by a minister who had been episcopally ordained. Can any one carry High Church zeal higher than this? And how well have I been since beaten with mine own staff! ‘The Hernhuters, as he terms them, now published the following in the Daily Post :-- “ To the Author of the Daily Post. “ Srr,--Whosoever reckons that those persons in England who are usually called Moravians, and those who are called Methodists, are the same, he is mistaken. That they are not the same people is manifest enough out of the Declaration of Louis, late bishop and trustee of the Brethren’s church, dated at London, March, 1743; which I here send you, as I find it printed in a collection of original papers of the Brethren, printed at Bidingen, called the ‘ Biidingen Samlung,’ vol. ili, page 852.” The Methodists, so called, heartily thank Brother Louis for his Declaration; as they count it no honour to be in any connection either with him or his Brethren. But why is he ashamed of his name? The Count’s name is Ludwig, not Louis; no more than mine is Jean or Giovanni. Sun. October 1.--I preached at the Gins about eight, to the usual congregation ; and surely God was in the midst of them, breaking the it e peel Sea Oct. 1749. ] REV. J. WESLEY’S JOURNAL. 467 hearts of stone. I was greatly comforted at church, not only from the Lessons, both morning and afternoon, and in the Lord’s Supper, but even in the psalms which were sung both at Morning and Evening service. At two I explained to an earnest congregation, at Hensingham, the “ redemption that is in Jesus Christ ;”’_and at five exhorted a large multitude at Whitehaven, with strong and pressing words, to examine whether they had sufficient grounds for calling either themselves or their neighbours Christians. g

Mon. 5.--I rode to Mrs. C , at St. Ann’s near Chertsey. It was. her design that I should preach in the evening in her summer house, a large eight-square room, which was supported by a frame of wood. This was quickly filled: but as it was not intended to bear such a weight, the main beam beneath split in sunder. This I did not then know; but finding the room too small, I went out, and stood in the gallery before it. The people then came out too, went down, and stood below, without any hurry or confusion. Thur. 8.--It was about a quarter after twelve, that the earthquake began at the skirts of the town. It began in the south-east, went through Southwark, under the river, and then from one end of London to the other. It was observed at Westminster and Grosvenor Square a quarter Feb. 1750. | REV. J. WESLEY’S JOURNAL. 475 before one. (Perhaps, if we allow for the difference of the clocks, about a quarter of an hour after it began in Southwark.) There were three distinct shakes, or wavings to and fro, attended with a hoarse, rumbling noise, like thunder. How gently does God deal with this nation! O that our repentance may prevent heavier marks of his displeasure ! Fri. 9.--We had a comfortable watch-night at the chapel. About eleven o’clock it came into my mind, that this was the very day and hour in which, forty years ago, I was taken out of the flames. I stopped, and gave a short account of that wonderful providence. The voice of praise and thanksgiving went up on high, and great was our rejoicing before the Lord. On Monday, 12, I had designed to set out for Bristol: but I could not go yet, there was such a flame kindled in London. However, I rode to Brentford, and preached as I had appointed ; and then went on to Chertsey. Word had been industriously spread about the town, that I would not come that night. However, many came to see whether I would or no; to whom I offered “ the grace of our Lord Jesus Christ.”

*** One day, as she was praising God, one desired her brother to take pattern by her. She immediately answered, “ Not by me; take pattern by Jesus,--take pattern by Jesus!” About twelve at night, as [ came into the room, she said, “ My heart is blessed of the Lord’; and by the strength of the living God I speak. Come, let us go to prayer; let us praise the living God once more in this world; the Lord ever Here her breath failed. But soon after, she sung with us, Come, let us join our cheerful songs ; adding, “I am more afraid to live than to die; but whether I live or die, I will praise the Lord.” ** On Sunday morning she said, “ Jesus loves me; he has been always with me; heisa merciful God; he is indeed. I shall go to glory, to glory. Come, O Lord Jesus, and make my passage easy to eternal glory! I long to be with Jesus. I could grasp him!” (stretching out her arms!) “O give me an easy passage!--We shall soon meet again, to sing ‘praises. unto the Lord for ever.” At another time she said, “ Let others do what they will, we will praise the Lord. I am happy, I am easy; if he raises me or not, I shall praise the Lord.” She said to her father, “I asked to drink of the bitter cup; but I knew not what I asked. But yet, ifitisa hundred times more, I desire to drink it all.” ““* As she grew weaker, she was seized with strong convulsions, which followed close one upon another. But the moment the fit ceased, she always began to speak, praying and praising God; nor was her understanding, or even her memory, either disordered 0) weakened thereby : nay, her understanding remained even during the fit; so that she heard and knew all that was spoken near her; and when she recovered her speech, repeated, as there was occasion, and remarked upon it. “¢ When Mr. C---- W and two others came to pray with her, she was exceeding low. After they were gone, she said, ‘ My spirit joins es vy June, 1751. ] REV. J. WESLEY’S JOURNAL. 317

myself, and found an uncommon blessing therein: I preached on Luke x, 23, 24, “‘ Blessed are the eyes which sce the things that ye see,” &c: and great was our rejoicing in the Lord. We were filled with consolation. We sung praises lustily, and with a good courage ; till, (in a manner I never remember before,) A solemn reverence check’d our songs, And praise sat silent on our tongues. We were well buffeted both with wind and rain, in riding from thence to J. ay ’s, where the congregation was waiting forme. And we had another season of solemn joy in the Lord. Mon. 2.--We rode to Camelford. In the way I read Mr. Gianvill’s ‘Relations of Witchcraft.” I wish the facts had had a more judicious relater: one who would not have given a fair pretence for denying the whole, by his awkward manner of accounting for some of the circumstances. Wed. 4.--We called in the afternoon on Mr. H » in Camborne parish. Sat. 7.--I rode in a stormy afternoon to St. Just. But the rain would not let me preach abroad, either that evening, or on Sunday morning. About noon I made shift to stand on the lee side of a house in Morva, and preach Christ to a listening multitude. I began at Newlyn about five. About the middle of the sermon there was a vehement shower of rain and hail: but the bulk of the congregation stood quite still, every man in his place. On Monday and Tuesday I preached in Ludgvan, Sithney, Crowan, and Illogan. Wednesday, 11.--At noon I preached in Redruth; and in the evening inGwennap. It blew hard, and rained almost without ceasing: but the congregation stood as if it had been a fair summer’s evening. ‘

Tues. 13.--The chamber wherein I sat, though with a large fire, was much colder than the garden; so that I could not keep myself tolerably warm, even when I was close to the chimney. As we rode home on Wednesday, 14, the wind was high and piercing cold, and blew just in our face, so that the open chaise was no defence, but my feet were quite chilled. When I came home, I had a settled pain in my left breast, a violent cough, and a slow fever; but in a day or two, by following Dr. Fothergill’s prescriptions, I found much alteration for the better; and on Sunday, 18, I preached at Spitalfields, and administered the sacrament to a large congregation. Mon. 19.--I retired to Shoreham, and gained strength continually ; till about eleven at night, on Wednesday, 21,1 was obliged by the cramp to leap out of bed, and continue, for some time, walking up and down the room, though it was a sharp frost. My cough now returned with greater violence, and that by day as well as by night. Sat. 24.--I rode home and was pretty well till night ; but my cough was then worse than ever. My fever returned at the same time, together with the pain in my left breast; so that I should probably have stayed at home on Sunday, 25, had it not been advertised in the public papers, that I would preach a charity sermon at the chapel, both morning and afternoon. My cough did not interrupt me while I preached in the morning ; but it was extremely troublesome while I administered the sacrament. In the afternoon I consulted my friends, whether I should attempt to preach again or no. ‘They thought I should, as it had been advertised. I did so, but very few could hear. My fever increased much while I was preaching: however, I ventured to meet the society ; and for near an hour my voice and strength were restored, so that I felt neither pain nor weakness.

most of the time; but none went away, although there were many gen teel hearers. © Mon. 13.--I preached, about noon, at Shepton Mallet, and in the evening at Coleford; where the congregation is so increased that they must enlarge the house. Tues. 14.--About one I preached near Bradford, and again in the evening. Wed. 15.--I preached at Bath. Even here a few are joined together, and hope they shall be scattered no more. I dined with some serious persons in a large, stately house, standing on the brow of a delightful hill. In this paradise they live in ease, in honour, and in elegant abundance. And this they call retiring from the world! What would Gregory Lopez have called it? In the evening the society met at Bristol. I had desired, again and again, that no person would come who had not calmly and deliberately resolved to give himself up to God. But I believe not ten of them were wanting: and we now solemnly and of set purpose, by our own free act and deed, jointly agreed to take the Lord for our God. I think it will not soon be forgotten; I hope, not to all eternity. Mon. 20. I left Bristol, and, taking several societies in the way, on Thursday, 23, preached at Reading. Several soldiers were there, and many more the next night, when I set before them “ the terrors of the Lord.” And I scarce ever saw so much impression made on this dull, senseless people, Sat. 25.--I reached London, notwithstanding all the forebodings of my friends, in at least as good health as I left it. Sun. 26.--I entered upon my London duty, reading prayers, preaching, and giving the sacrament, at Snowsfields, in the morning ; preaching and giving the sacrament at noon in West-street chapel; meeting the leaders at three ; burying a corpse at four; and preaching at five in the afternoon. Afterward I met the society, and concluded the day with a general love-feast.

Mon. 10.--I preached at the Wells: and I did not wonder that God gave an uncommon blessing to those who then assembled in his name, considering the difficulties they had broke through. The frost was very severe, accompanied with such a fog, as perhaps the oldest man there never saw before. The lamps could not be seen across the street, and hardly the ground, by those who had lights in their hands. Many lost their way, when they were just at their own doors. And it was almost as hard to breathe as to see. How easy it is for God to punish a sinful nation, even without employing an arm of flesh! Mon. 17.--As we were walking toward Wapping, the rain poured down with such violence, that we were obliged to take shelter till it abated. We then held on to Gravel-lane ; in many parts of which the wzters were like a river. However, we got on pretty well, till the rain put out the candle in our lantern. We then were obliged to wade through all, till we came to the chapel yard. Just as we entered it, a little streak of lightning appeared in the south-west. There was likewise a s:nall clap of thunder, and a vehement burst of rain, which rushed so plentifully through our shattered tiles, that the vestry was all in a float. Soon after I began reading prayers, the lightning flamed all round it, ard the thunder rolled just over our heads. When it grew louder and louder, perceiving many of the strangers to be much aftrighted, I broke off the prayers, after the collect, “ Lighten our darkness we beseech thee, O Lord;” and began applying, ** The Lord sitteth above the water flood ; the Lord remaineth a king for ever.” Presently the lightning, thunder, and rain ceased, and we had a remarkably calm evening. It was observed, that exactly at this hour, they were acting “* Macbeth,” in Drury-lane ; and just as the mock thunder began, the Lord began to thunder out of heaven. For a while it put them to a stand: but they soon took courage, and went on. Otherwise it might have been suspected that the fear of God had crept into the very theatre !

has been successful. Two Sundays ago I had the pleasure of seeing forty of their black faces at the Lord’s table, several of whom give unusual evidence of their sincerity in religion. Last Sunday I baptized seven or eight, who had been catechised for some time. Indeed many of them appear determined to press into the kingdom, and I am persuaded will find an abundant entrance, when many of the children of the kingdom are shut out. “T have distributed some of the books among the poor white people, with a charge to circulate them among such of their neighbours as would seriously read them; that they might be as extensively serviceable as possible: and some of them have since discovered to me what solemn impressions they received in reading them. “ I sent a few of each sort to my friend Mr. Wright, minister of Cumberland, about ninety miles hence; where there are not a few negroes thoughtful about Christianity, and sundry real converts: and, he informs me, they have met with a very agreeable and promising reception. He takes much pains in instructing them, and has set up two or three schools among them; where they attend on Sundays, before and after sermon: for they have no other leisure time.” Wed. 3.--I found Bristol all in a flame ; voters and non-voters being ready to tear each other in pieces. I had not recovered my voice, so as either to preach, or speak to the whole society: but I desired those members who were freemen to meet me by themselves ; whom I mildly and lovingly informed how they ought to act in this hour of temptation : and I believe the far greater part of them received and profited by the advice. Thur. 11.--I rode to Pill, and preached to a large and attentive congregation. A great part of them were sea-faring men. In the middle of my discourse, a press gang landed from a man-of-war, March, 1756.] REV. J. WESLEY’S JOURNAL. 597 and came up to the place: but after they had listened a while, they went quietly by, and molested nobody.

Mon. 5.--Inquiring for one whom I saw three or four days ago in the height of a violent pleurisy, I found he was perfectly recovered, and returned into the country. A brimstone plaster in a few minutes took away both the pain and the fever. O why will physicians play with the lives of their patients! Do not others (as well as old Dr. Cockburn) know, that “no end is answered by bleeding in a pleurisy, which may not be much better answered without it?” To-night the sleepers here began to open their eyes, it being rumoured that an express was come to the lord lieutenant, to inform him, the French were hastening their preparation, being determined to land in Ireland. And so they will, if God gives them leave: but he has the reins in his own hand. Tues. 6.--One was informing me of an eminent instance of the power of faith. ‘* Many years ago,” said she, ‘I fell and sprained my ankle, so that I never expected it would be quite well. Seven years since, last September, I was coming home from the preacning in a very dark night, and, stumbling over a piece: of wood, fell with the whole weight of my body upon my lame foot. I thought, O Lord, I shall not be able to hear thy word again for many weeks! Immediately a voice went through my heart, ‘Name the name of Christ, and thou shalt stand.’ I leaped up, and stretched out my foot, and said, ‘ Lord Jesus 600 REV. J. WESLEY’S JOURNAL. | [ April, 1756. Christ, I name thy name: let me stand!’ And my pain ceased ; and J stood up, and my foot was as strong as ever.” Fri. 9.--I spent an hour with Dr. F , a sensible, agreeable man. He said, “ Six weeks ago, the informed the lord | --, that he had express orders from his majesty, to put this kingdom in a posture of defence against the intended invasion; and he was empowered to . raise what men he pleased; and nothing has ever been done since: so that we conclude the whole to be a grimace, a mere trick of state.”

“On Friday night, about ten, I witnessed Mr. Wardrobe’s (of Bathgate) entrance into the joy of his Lord. Butah! who can help mourning the loss to the Church of Christ? His amiable character gave him a distinguished weight and influence; which his Lord had given him to value, only for its subserviency to his honour and glory. He was suddenly taken illon the last Lord’s day, and from the first moment believed it was for death. I went to see him on Thursday evening, and heard some of the liveliest expressions of triumphant faith, zeal for the glory of Christ and the salvation of souls, mixed with the most amiable humility and modesty. ‘Yet a little while,’ said he, ‘and this mortal shall put on immortality. Mortality shall be swallowed up of life; this vile body fashioned like to his glorious body. O for the victory! I shall get the victory. I know in whom I have believed.’ Then, with a remarkably audibie voice, lifting up his hands, he cried out, ‘O for a draught of the June, 1756. | REV. J. WESLEY’S JOURNAL. 605

* Your very loving, and (I hope) obedient child, “* September 7, 1756. J. B.” In answer to a letter wherein I desired some account of her expert ence, she wrote as follows :-- “‘ How does it add to the glory of the Almighty Saviour, that from my very infancy, this rebel heart has felt the drawings of his love! Therefore, since you desire to know how I was first convinced that I was a poor, guilty sinner, I must begin with saying, that goodness and mercy have followed me all my days. But I know not how to proceed; the workings of sin and grace that I have felt are beyond description. Yet out of the mouth of babes and sucklings the Lord can perfect praise. ““My childhood was spent in much simplicity and peace. The Lord drew me to himself with the cords of love, and I found great joy in pouring out my soul before him. Original sin I was quite ignorant of; but actual sins I felt and bewailed; and after some time spent in weeping for them, I felt peace, and renewed my resolutions: but they could not last long; for, pride, envy, and all manner of evil, now sprung up in my heart ae May, 1757. | REV. J. WESLEY’S JOURNAL. 629 Yet at times I had strong convictions, and often resolved to be very serious when I was older. “So I went on from eight or ten years old till seventeen; then I was indeed as bad as bad could be; desired nothing but to be admired, and was filled with all that foolish vanity, which poor young women are most prone to. Christmas, 1750, I was advised to partake of the Lord’s Supper. I knew it was right, but was couscious of my ignorance and unfitness for it. However, I endeavoured to prepare myself, and was pretty well satisfied, after I had made a formal confession of my sins, and shed some tears for them.

“ About this time there was a great talk of Methodism, and a cousin of mine was brought to seek the Lord. I went to visit her in January, 1751, and told her, before I came away, I knew I was not what I ought to be. and should be glad to be instructed. From this time we carried on a correspondence, and by degrees light broke in upon my heart. But alas! though I well knew that in me was no good thing, and seemed to disclaim my own righteousness, yet the idol lurked within, and I really trusted in my own prayers and other duties. In this manner I went on that whole year; toward the end of which my corruptions were more violent. Sin took occasion by the commandment, and I was often ready to be carried away by the torrent. “ February, 1752, it pleased God to take my dear friend. This appeared to me a heavy judgment; yet I afterward saw how it was tempered with mercy, as it taught me to trust in none but the everlasting arm. .Her death happily proved the occasion of her eldest sister’s conversion. The blessing of a Christian friend was restored to me, and we received each other as from the Lord. “In 1753 and 1754, I had great outward afflictions, and at times strong inward conflicts; though, blessed be God, I generally found comfort in pouring out my complaints before him. But toward the end of 1754 I began to feel my hope decline; and for several nights in secret prayer I was in strong agony of spirit. The Lord then, while I was upon my knees, stripped off all my fig leaves. At the same time he showed me the all-sufficiency of Jesus Christ to save sinners, to save me, the chief; and I was enabled to cry out, ‘My Lord, and mv God! I have redemption in thy blood.’ From this happy time I went on my way rejoicing, though I was, at times, grievously assaulted, both by the stirrings of my old corruptions, and temptations from the devii, blasphemous thoughts in particular. I always experienced something of this before the sacrament ; but the Lord made a way for me to escape.

expire. Then she was well inamoment. Just at that time, John Hanson, who was ai excellent swimmer, persuaded her husband to go into the water on the far side of the town. He objected,--the water was deep, and he could not swim; and, being much importuned to go in, stood some time after he was undressed, and then kneeling down, prayed with an earnest and loud voice. When he rose from his knees, John, who was swimming, called him again, and treading the water, said, ‘ See, it is only breast high.” He stepped in, and sunk. A man who was near, cutting fern, and had observed him for some time, ran to the bank, and saw his head come up just above the water. The second or third time he rose, he clasped his hands, and cried aloud, ‘ Lord Jesus, receive my spirit.’ Immediately he sunk and rose no more.” One might naturally inquire, What became of John Hanson? As soon ashe saw his partner sink, he swam from him to the other side, put on his clothes, and went straight home. About noon I preached at W oodseats ; in the evening at Sheffield. I do indeed live by preaching! 640. REV. J. WESLEY’S JOURNAL. [Aug. 1757 How quiet is this country now, since the chief persecutors are ne more seen! How many of them have been snatched away in an hour when they looked not for it! Some time since a woman of Thorpe often swore she would wash her hands in the heart’s blood of the next preacher that came. But before the next preacher came she was carried to her long home. A little before John Johnson settled at Wentworth, a stout, healthy man, who lived there, told his neighbours, “ After May day we shall have nothing but praying and preaching: but I will make noise enough to stop it.”” But before May day he was silent in his grave. A servant of Lord R was as bitter as him, and told many lies purposely to make mischief: but before this was done, his mouth was stopped. He was drowned in one of the fish ponds. Fri. 29.--I preached at Nottingham. We want nothing here but a larger house. Sat. 30.--I preached in the evening at Leicester, to a large congregation.

Mon. 14.--I rode to Bedford, and talked largely with Mr. whom God had well nigh set at liberty: but his feet are again in the net. He did not indeed deny, nor much extenuate, any of the things he had often related: but at.length he told me in terms, “ There are such things among the Brethren, that I can never join them more: yet I dare not speak against them, and join any other people, for fear of grieving the Saviour.” O Lord, when shall this witchcraft come to an end? When wilt thou maintain thine own cause ? Wed. 16.--We rode to Newmarket, and the next day to Norwich ; where I now found a prospect of doing good. The congregation daily increased, and grew more and more serious. I spoke to many who were deeply convinced of sin, and some who were rejoicing in God, and walking in the light of his countenance. Wed. 23.--I was shown Dr. Taylor’s new meeting house, perhaps the most elegant one in Europe. It is eight-square, built of the finest brick, with sixteen sash windows below, as many above, and eight skylights in the dome.; which, indeed, are purely ornamental. The inside is finished in the highest taste, and is as clean as any nobleman’s saloon. The communion table is fine mahogany; the very latches of the pew doors are polished brass. How can it be thought that the old, coarse Gospel should find admission here ? Thur. 24.--A man had spoken to me the last week, as I was going through Thetford, and desired me to preach at Lakenheath, near Mildenhall, in Suffolk: I now purposed so to do, and rode thither from Thetford. One Mr. Evans had lately built a large and convenient preaching house there, at his own expense. It was more than filled at six o’clock, many standing at the door. At five in the morning (as uncommon a thing as this was in those parts) the house was nearly filled again with earnest, loving, simple people. Several of them came m to Mr. E.’s house afterward, stood a while, and then burst into tears. I promised to call upon them again, and left them much comforted.

Sun. 14.--I preached in the market house at Belfast about one, and in the court house at Carrickfergus in the evening. Mon. 15.--I rede over the mountains to Larn, a small seaport, ten miles north of Carrickfergus. The sun shone bright and exceeding hot, and the wind was pretty high. They fixed the table just fronting the mid-day sun, and where an eddy of wind poured in continually. And it was well they did; for the sun tempered the wind, so that I could bear both better than either. I suppose most of the town were present, rich and poor; and I believe the word of God did not return empty. In the evening I preached at Carrick again. The old earl of Donegal, one of the richest peers in Ireland, took much pleasure here in his stately house surrounded by large and elegant gardens. But his only son proved an idiot, and the present heir regards them not. So the roof of the house is fallen in, and the horses and sheep, which feed in the gardens, make wild work with the parterres and curious trees which the old lord so carefully planted !

At Meals Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Father, our eyes we lift to thee, And taste our daily bread: ’Tis now thy open hand we see, And on thy bounty feed. 2 ’Tis now the meaner creatures join Richly thy grace to prove; Fulfil thy primitive design, Enjoy’d by thankful love. 3 Still, while our mouths are fill’d with good, Our souls to thee we raise; Our souls partake of nobler food, And banquet on thy praise. 4 Yet higher still our farthest aim; To mingle with the blest, T’ attend the marriage of the Lamb, And heaven’s eternal feast. 78Charles included this hymn in a later manuscript selection for family use: MS Family, 14.

Grace After Meat - Another (Part II) Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Fountain of all the good we see Streaming from heav’n above, Saviour! Our faith we act on thee, And exercise our love. 2 ’Tis not the outward food we eat Doth this new strength afford, ’Tis thou, whose presence makes it meat, Thou the life-giving word. 3 Man doth not live by bread alone, Whate’er thou wilt can feed; Thy power converts the bread to stone, And turns the stone to bread. 4 Thou art our food: we taste thee now, In thee we move and breathe, Our bodies’ only life art thou, And all besides is death!

24 Doom them an endless death to die, From which they could not flee, No Lord! Thine inmost bowels cry, Against the dire decree!

26 Lord, if indeed, without a bound, Infinite love thou art, The HORRIBLE DECREE confound, Enlarge thy people's heart!

3 He rais'd himself upon the bed, Prop'd on a staff he own'd his Lord, The patriarch bow'd his hoary head, His body with his soul ador'd.

6 They stop'd the lions' mouths, the rage Of fire they quench'd, escap'd the sword, The weak grew strong, and bold t' engage, And chase the hosts that dar'd their Lord.

5 Or stoned, they glorified their Lord, Or joy'd, asunder sawn, t' expire, Or rush'd to meet the slaught'ring sword, Or triumph'd in the tort'ring fire.

[Zechariah 12:10.] “They shall look unto him ....” From the German [Paul Gerhardt] Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- [Zechariah XII. 10.] “They shall look unto him whom they have pierced.” From the German.17 Extended on a cursed tree, Besmear’d with dust, and sweat, and blood See here, the King of Glory see! He sinks;18 expires the Son of God! Who, who, my Saviour, this hath done; Who could thy sacred body wound? No guilt thy spotless heart hath known; No guile hath in thy lips been found. I, I alone have done the deed! ’Tis I thy sacred flesh have torn: My sins have caus’d thee, Lord, to bleed: Pointed the nail and fixt the thorn. The burthen for me to sustain Too great, on thee, my Lord, was laid: To heal me, thou hast born my pain; To bless me, thou a curse wast made. In the devouring lion’s teeth Torn, and forsook of all I lay: Thou spring’st into the jaws of death, From death to save the helpless prey. 17Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 105-6 (#104, by Paul Gerhardt). 18Changed to “Sinks, and expires ...” in 4th edn. (1743) and following.

[Psalm 143:6.] “My soul gaspeth for thee, as a thirsty land” Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Ah Lord! Wouldst thou within me live, No longer then should I complain, Nor sighing wish, nor weeping grieve For Christ my life, or death my gain. From grief and sin I then should cease; My loosen’d tongue should then declare Comfort, and love, and joy, and peace, Fill all the soul when Christ is there! [Psalm cxliii. 6 (BCP).] “My soul gaspeth for thee, as a thirsty land.” Lord, how long, how long shall I Lift my weary eyes in pain? Seek, but never find thee nigh, Ask thy love, but ask in vain, Crush’d beneath my nature’s load, Darkly feeling after God! O disclose thy lovely face, Quicken all my drooping powers! Gasps my fainting soul for grace, As a thirsty land for showers: Haste, my Lord, no longer stay, Come, my Jesus, come away! Well thou know’st I cannot rest, Till I fully rest in thee, Till I am of thee possest, Till from sin and self set free, All the life of faith I prove, All the joy and heaven of love. See my sad inconstant state, Give me, Lord, this root within: Trembling for thy love I wait, Still relapsing into sin, Falling, till thy love I feel, Ever sinking into hell. With me O continue, Lord, Keep me, or from thee I fly: Strength and comfort from thy word Imperceptibly supply; Hold me till I apprehend, Make me faithful to the end.

The Communion of Saints. Part IV Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Still, O Lord, (for thine we are) Still to us his name declare; Thy revealing Spirit give, Whom the world cannot receive: Fill us with the Father’s love, Never from our souls remove, Dwell in us, and we shall be Thine to all eternity.

The Communion of Saints. Part V. Hebrews 12:22, 23, 24 Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- The Communion of Saints. Part V. Hebrews xii. 22, 23, 24. King of saints, to whom are given All in earth, and all in heaven, Reconcil’d thro’ thee alone, Join’d, and gather’d into one: Heirs of glory, sons of grace, Lo! To thee our hopes we raise, Raise and fix our hopes on thee, Full of immortality! Absent in our flesh from home, We are to Mount Sion come: Heaven is our soul’s abode, City of the living God; Enter’d there our seats we claim In the New Jerusalem, Join the countless angel-quire, Greet the first-born sons of fire. We our elder-brethren meet, We are made with them to sit, Sweetest fellowship we prove With the general church above;

The Communion of Saints. Part VI Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Saints, who now their names behold In the Book of Life enroll’d, Spirits of the righteous, made Perfect now in Christ their head. We with them to God are come, God who speaks the general doom, Jesus Christ, who stands between Angry heaven, and guilty men, Undertakes to buy our peace, Gives the covenant of grace, Ratifies, and makes it good, Signs and seals it in his blood. Life his healing blood imparts, Sprinkled on our peaceful hearts: Abel’s blood for vengeance cried, Jesu’s speaks us justify’d: Speaks, and calls for better things, Makes us prophets, priests, and kings, Asks that we with him may reign, Earth and heaven say, Amen! The Communion of Saints. Part VI. Come, ye kindred souls above, Man provokes you unto love; Saints and angels hear the call, Praise the common Lord of all: Him let earth and heaven proclaim, Earth and heaven record his name, Let us both in this agree, Both his one great family. Hosts of heaven begin the song, Praise him with a tuneful tongue, (Sounds like yours we cannot raise, We can only lisp his praise) Us repenting sinners see, Jesus died to set us free, Sing ye over us forgiven; Shout for joy, ye hosts of heaven. Be it unto angels known, By the church, what God hath done: Depths of love and wisdom see In a dying deity! Gaze, ye first-born seraphs, gaze! Never can ye sound his grace: Lost in wonder, look no more; Fall, and silently adore. Ministerial spirits know, Execute your charge below. You our Father hath prepar’d, Fenc’d us with a flaming guard: Bid you all our ways attend, Safe convoy us to the end, On your wings our souls remove, Waft us to the realms of love. Happy souls, whose course is run, Who the fight of faith have won, Parted by an earlier death, Think ye of your friends beneath. Have ye your own flesh forgot, By a common ransom bought? Can death’s interposing tide Spirits one in Christ divide? No: for us you ever wait, Till we make your bliss compleat, Till your fellow-servants come, Till your brethren hasten home: You in paradise remain, For your testimony slain, Nobly who for Jesus stood, Bold to seal the truth with blood. Ever now your speaking cries From beneath the altar rise, Loudly call for vengeance due: “Come, thou holy God, and true! “Lord, how long dost thou delay? Come to judgment, come away! Hasten, Lord, the general doom, Come away, to judgment come!” Wait, ye righteous spirits, wait, Soon arrives your perfect state; Rob’d in white a season rest, Blest, if not compleatly blest.

The Communion of Saints. Part VI Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Saints, who now their names behold In the Book of Life enroll’d, Spirits of the righteous, made Perfect now in Christ their head. We with them to God are come, God who speaks the general doom, Jesus Christ, who stands between Angry heaven, and guilty men, Undertakes to buy our peace, Gives the covenant of grace, Ratifies, and makes it good, Signs and seals it in his blood. Life his healing blood imparts, Sprinkled on our peaceful hearts: Abel’s blood for vengeance cried, Jesu’s speaks us justify’d: Speaks, and calls for better things, Makes us prophets, priests, and kings, Asks that we with him may reign, Earth and heaven say, Amen! The Communion of Saints. Part VI. Come, ye kindred souls above, Man provokes you unto love; Saints and angels hear the call, Praise the common Lord of all:

A Funeral Hymn Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Vain man, of mortal parents born, Know thou art born to die! How frail our state, how short our life! How full of misery! As flowers from mother-earth we rise, A fading bloom we spread: As soon we waste and pass away Among th’ unnumber’d dead. As shadows glide o’er hills and dales, And yet no tracks appear; So swift we vanish hence; our souls Have no abiding here. The mourners go about the streets With solemn steps, and slow; Thus must it be for you and me, To the same home we go. So teach us, Lord, to number out Our life’s uncertain days, We timely may our hearts apply To heav’nly wisdom’s ways. O holy Lord! O mighty God! When we resign our breath, Then save us from the bitter pains Of everlasting death.

De Profundis Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Out of the deeps to thee, O Lord! I make my mournful cry; Incline thine ear unto my voice, Thy ready help apply. Who may the trial, Lord, abide, If thou should’st be severe; But pard’ning love with thee is found, And, for we hope, we fear. I wait for God, my soul does wait, And in his word I trust: His word he surely shall fulfil, And raise me from the dust. In death’s uncomfortable shade I to the Lord will cry; Till the day dawn upon my soul, And day-star from on high. How does the whole creation groan, To see that happy day! To be renew’d, when sin and pain, And death no more shall stay! O Israel, on th’ Almighty Lord Thy whole affiance place; How good, how plentiful is he In kind redeeming grace!

To James Hutton Date: SAVANNAH, June 16, I737. Source: The Letters of John Wesley (1737) Author: John Wesley --- DEAR SIR, -- I think our Lord is beginning to lift up His standard against the flood of iniquity which hath long covered the earth. Even in this place it hath pleased Him in some measure to stir up His might and come and help us. There is a strange motus animorum, as it seems, continually increasing. Those 'who fear the Lord speak often together,' and many of them are not ashamed of the gospel of Christ in the midst of an adulterous and sinful generation. The enemy hath great wrath, and rageth much. May it be a sign that his time is short ! One or two whom he has long seemed to lead captive at his will are just now recovering out of his snare, and declare openly without fear or shame that they will not serve him but the living God. Likewise' out of the mouth of babes and sucklings is He perfecting praise.' Not only young men and maidens praise the name of the Lord, but children too (in years, though, in seriousness and understanding, men) are not terrified from bearing the reproach of Christ. Indeed, the little share of persecution which as yet falls to me plainly shows I have no strength. Who, then, will rise up with me against the ungodly You, I trust, for one, when the time is come. Till then, strive mightily with God, you and all your father's house, that I may not, when I have preached to others, be myself a castaway!

To Mrs. Williamson Date: SAVANNAH, August 11. 1737. Source: The Letters of John Wesley (1737) Author: John Wesley --- At Mr. Causton's request, I write once more. [See letter of July 5.] The rules whereby I proceed are these: ‘So many as intend to be partakers of the Holy Communion shall signify their names to the curate, at least some time the day before.’ This you did not do. ‘And if any of these have done any wrong to his neighbors by word or deed, so that the congregation be thereby offended, the curate shall advertise him, that in any wise he presume not to come to the Lord's Table until he hath openly declared himself to have truly repented.’ If you offer yourself at the Lord's Table on Sunday, I will advertise you (as I have done more than once) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God.

On Saturday se’nnight a middle-aged, well-dressed woman at Beech Lane (where I expound usually to five or six hundred before I go to Mrs. Exall’s Society) was seized, as it appeared to several about her, with little less than the agonies of death. We prayed that God, who had brought her to the birth, would give her strength to bring forth, and that He would work speedily, that all might see it, and fear, and put their trust in the Lord. Five days she travailed and groaned, being in bondage. On Thursday evening our Lord got Himself the victory; and from that moment she has been full of love and joy, which she openly declared at the same [Society] on Saturday last: so that thanksgivings also were given to God by many on her account. It is to be observed, her friends have accounted her mad for these three years, and accordingly bled, blistered her, and what not. Come, and let us praise the Lord and magnify His name together.

At my return to Mrs. Fox's, I found our dear brother Kin-chin just come from Dummer. We rejoiced, and gave thanks, and prayed, and took sweet counsel together; the result of which was that, instead of setting out for London (as I designed) on Friday morning, I should set for Dummer, there being no person to supply that church on Sunday. On Friday accordingly I set out, and came in the evening to Reading, where I found a young man, Cennick [See letter of April 27, 1741, to Whitefield.] by name, strong in the faith of our Lord Jesus. He had begun a Society there the week before; but the minister of the parish had now wellnigh overturned it. Several of the members of it spent the evening with us, and it pleased God to strengthen and comfort them. In the morning our brother Cennick rode with me, whom I found willing to suffer, yea' to die, for his Lord. We came to Dummer in the afternoon. Miss Molly [Charles Kinchin's sister, who was an invalid. See Journal, i. 453d.] was very weak in body, but strong in the Lord and in the power of His might. Surely her light ought not thus to be hid under a bushel. She has forgiveness, but not the witness of the Spirit (perhaps for the conviction of our dear brother Hutchings, who seemed to think them inseparable). On Sunday morning we had a large and attentive congregation. In the evening the room at Basingstoke was full and my mouth was opened. We expected much opposition, but found none at all.

To George Whitefield Date: LONDON, March 20, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BROTHER, -- Would you have me speak to you freely, without any softening or reserve at all I know you would. And may our loving Savior speak to your heart, so my labor shall not be in vain. I do not commend you with regard to our brothers Seward [See heading to letter of May 8.] and Cennick. But let me speak tenderly, for I am but a little child. I know our Lord has brought good out of their going to you; good to you, and good to them -- very much good: and may He increase it a thousand-fold,. how much soever it be! But is everything good, my brother, out of which He brings good I think that does not follow. O my brother, is it well for you or me to give the least hint of setting up our will or judgment against that of our whole Society Was it well for you once to mention a desire which they had all solemnly declared they thought unreasonable Was not this abundant cause to drop any design which was not manifestly grounded on a clear command of our Lord Indeed, my brother, in this I commend you not. If our brother R--- or P--- desired anything, and our other brethren disapproved of it, I cannot but think he ought immediately to let it drop. How much more ought you or I! They are upon a level with the rest of their brethren. But I trust you and I are not: we are the servants of all. Thus far have I spoken with fear and much trembling and with many tears. Oh may our Lord speak the rest! For what shall such an one as I say to a beloved servant of my Lord O pray that I may see myself a worm and no man! I wish to be Your brother in Christ Jesus.

At the Bowling Green on Sunday we had about seven thousand. To two thousand at Hanham I explained the same scripture (1 Cor. xiii.). Seeing at Clifton Church [Journal, ii. 201. He was assisting the Rev. John Hedges, the incumbent, and preached for him on the Sunday afternoons of April 29, May 6, 13, and 20, and conducted marriages.] many of the great and rich, my heart was enlarged and my mouth opened toward them. My Testament opened on those words, ‘I came not to call the righteous, but sinners to repentance.’ The power of the Lord was indeed present to heal them! His sending forth lightning with the rain did not hinder about fifteen. hundred poor sinners from staying with me at Rose Green. Our scripture was, ‘It is the glorious God that maketh the thunder. The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice,’ In the evening God spake to the hearts of three that were sore vexed, and there ensued a sweet calm.

To James Hervey Date: BRISTOL, August 8, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- DEAR SIR, -- Why is it I have never had a line from you since I wrote to you from London Have you quite forgotten me Or have the idle stories which you once despised at length prevailed over you If so, if try brother offend thee, what is to be done ‘Tell him of his fault between thee and him alone.’ God is able to do whatsoever pleaseth Him. How knowest thou, O man, but thou mayest gain thy brother But what are you doing yourself Sleeping on, taking your rest. I cannot understand this. Our Lord calls aloud for labourers in His vineyard, and you sit still. His people perish by thousands for lack of knowledge, and the servant of the Lord hideth himself in a cave. Come forth, my brother! Come forth, work for our Lord, and He will renew your strength! Oh that He would send you into this part of His harvest! Either with or without your preaching, here is work enough. Come, and let us again take sweet counsel together. Let me have joy over you once more. Think if there be no way for your once more seeing, my dear friend, Your affectionate brother.

To Mr. James Hutton, Bookseller, In Little Source: The Letters of John Wesley (1741) Author: John Wesley --- Wild Street, Near Clare Market, London. To a Clergyman [7] Sunday Morning, [ about 1741.] REVEREND SIR, -- A flying report which I heard last night occasions you this trouble. That I may not put you to any inconvenience (which I should be sorry to do; it would not be doing as I would be done to), I beg to know whether you have any scruples as to administering the Lord's Supper to, Reverend sir, Your brother and servant.

2. Another error you mention is this doctrine of perfection. (page 60.) To save you from a continual ignoratio elenchi, I wave disputing on this point also, till you are better acquainted with my real sentiments. I have declared them on that head again and again; particularly in the sermon on Christian Perfection. 3. Into this fallacy you plunge from the beginning to the end of what you speak on my third error, (so you term it,) relating to the Lord’s supper; confuting, as mine, notions which I know not (pages 56-7.) I cannot think any farther answer is needful here, than the bare recital of my own words: -- ‘Friday, June 27. I preached on, “Do this in remembrance of Me.” ‘It has been diligently taught among us, that none but those who are converted, who “have received the Holy Ghost,” who are believers in the full sense, ought to communicate. ‘But experience shows the gross falsehood of that assertion, that the Lord’s supper is not a converting ordinance. Ye are witnesses: For many now present know, the very beginning of your conversion to God (perhaps in some the first deep conviction) was wrought at the Lord's supper. Now, one single instance of this kind overthrows that whole assertion. ‘The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet “received the Holy Ghost,” who, in the full sense of the word, were not believers, to do this in remembrance of him. Here the precept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable.

‘This I thought the height of insensibility, extravagance, and presumption. You see nothing of these in it. And yet you explain yourself thus: “If Thou canst deny Thyself, if Thou canst forget to be gracious, if Thou canst cease to be truth and love,” -- all which, in my opinion, is fixing the charge most strongly upon you. For the supposition that Christ can do these things.’ Are you in earnest, sir Are you really ignorant that expressions of this kind do not suppose He can, but quite the reverse that they are one of the strongest forms of obtestation, of adjuring God to show mercy, by all His grace and truth and love So far is this also from proving the charge of ‘stoical insensibility.’ III. 1. I come now to consider the point of Church communion, of which you have spoke in the beginning of your treatise. In the entrance you say: ‘We teach no other doctrine than has always been taught in our Church. Our sentiments concerning Justification are reconcilable to our Articles, Homilies, and Service. This I apprehend several of the Methodists have been convinced of, and have therefore left our communion entirely. You give us more instances than one of this in your last Journal.’ (Second Letter, p. 2.) No, not one. Nor did I ever yet know one man who ‘therefore left the communion of the Church’ because he was convinced that either her Articles, Homilies, or Liturgy opposed his sentiments concerning Justification. Poor Mr. Stonehouse and Mr. Simpson were induced to leave it by reasons of quite another kind. You add: ‘We cannot wonder that some Methodists have withdrawn from her, while they have been used to hear doctrines which they must have been sensible have no place in her Articles and Service.’ So far from it, that all I know of them are deeply sensible the ‘doctrines they have been used to hear’ daily are no other than the genuine doctrines of the Church as expressed both in her Articles and Service.

2. But our present question turns not on doctrine but discipline. ‘My first business,’ you say, ‘is to consider some very lax notions of Church communion which I find in your last Journal. Vol. ii. p. 335, you say, “Our Twentieth Article defines a true Church, a congregation of faithful people, wherein the true word of God is preached and the sacraments duly administered”’ (page 3). The use I would willingly make of this definition (which, observe, is not mine, be it good or bad) is to stop the boasting of ungodly men by cutting off their presence to call themselves of the Church. But you think they may call themselves so still. Then let them. I will not contend about it. But you cannot infer from hence that my notions of Church communion are either lax or otherwise. The definition which I occasionally cite shows nothing of my sentiments on that head. And, for anything which occurs in this page, they may be strict or loose, right or wrong. You add: ‘It will be requisite, in order to approve yourself a minister of our Church, that you follow her rules and orders; that you constantly conform to the method of worship she has prescribed and study to promote her peace’ (page 5). All this is good and fit to be done. But it properly belongs to the following question: ‘What led you into such very loose notions of Church communion, I imagine, might be your being conscious to yourself that, according to the strict, just account of the Church of England, you could not with any grace maintain your pretensions to belong still to her.’ Sir, I have never told you yet what my notions of Church communion are. They may be wrong or they may be right for all you know. Therefore, when you are first supposing that I have told you my notions, and then assigning the reasons of them, what can be said but that you imagine the whole matter

When any members of these or of the United Society are proved to live in known sin, we then mark and avoid them; we separate ourselves from every one that walks disorderly. Sometimes, if the case be judged infectious (though rarely), this is openly declared. And this you style ‘excommunication’; and say, ‘Does not every one see a separate ecclesiastical society or communion’ (page 13). No. This Society does not separate from the communion of the rest of the Church of England. They continue steadfastly with them, both ‘in the apostolical doctrine, and in the breaking of bread, and in prayers.’ (Which neither Mr. Stonehouse nor Mr. Simpson does, nor the gentleman who writes to you in favor of the Moravians, who also writes pressingly to me to separate myself from the Church.) A Society ‘over which you had appointed yourself a governor.’ No: so far as I governed them, it was at their own entreaty. ‘And took upon you all the spiritual authority which the very highest Church governor could claim.’ What! at Kingswood, in February 1740-1 Not so. I took upon me no other authority (then and there at least) than any steward of a Society exerts by the consent of the other members. I did neither more nor less than declare that they who had broken our rules were no longer of our Society. ‘Can you pretend that you received this authority from our Church’ Not by ordination; for I did not exert it as a priest, but as one whom that Society had voluntarily chosen to be at the head of them. 'Or that you exercised it in subjection or subordination to her lawful governors' I think so; I am sure I did not exercise it in any designed opposition to them. 'Did you ever think proper to consult or advise with them about fixing the terms of your communion' If you mean about fixing the rules of admitting or excluding from our Society, I never did think it either needful or proper. Nor do I at this day.

You add, ‘I appeal to any reasonable man whether you have not acted as an ordinary, nay a bishop, in Kingswood.’ If you mean in ‘declaring those disorderly members were no longer of that Society,’ I admit your appeal whether I therein acted as a bishop or as any steward of a Society may. ‘Nay, you have gone far beyond the generality of the Dissenters themselves, who do not commit the power of excommunication and appointing to preach’ (that is another question) ‘to the hands of any private minister.’ ‘The power of excommunication.’ True; but this was not excommunication, but a quite different thing. How far, in what circumstances, and in what sense I have ‘appointed men to preach’ I have explained at large in the Third Part of the Farther Appeal. But I wait for farther light, and am ready to consider as I am able whatever shall be replied to what is there advanced. 8. Your general conclusion is: ‘Whatever your pretences or professions may be, you can be looked upon by serious and impartial persons, not as a member, much less a minister, of the Church of England, but as no other than an enemy to her constitution, worship, and doctrine, raising divisions and disturbances in her communion’ (Second Letter, p. 76). ‘And yet you say, “I cannot have greater regard to her rules,” “I dare not renounce communion with her”’ (page 15). I do say so still. I cannot have a greater regard to any human rules than to follow them in all things, unless where I apprehend there is a divine rule to the contrary. I dare not renounce communion with the Church of England. As a minister, I teach her doctrines; I use her offices; I conform to her rubrics; I suffer reproach for my attachment to her. As a private member, I hold her doctrines; I join in her offices, in prayer, in hearing, in communicating. I expect every reasonable man, touching these facts, to believe his own eyes and ears. But if these facts are so, how dare any man of common sense charge me with renouncing the Church of England

To the Editor of the ‘London Magazine’ Date: LONDON, June 18, 1746. Source: The Letters of John Wesley (1746) Author: John Wesley --- SIR, -- I delayed answering your letter of March 18 till I could be fully informed of the facts in question. I said in the Farther Appeal, p. 48, 'Who dares repel one of the greatest men in his parish from the Lord's Table, even though he openly deny the Lord that bought him Mr. Stonehouse [George Stonehouse, Vicar of Islington. See Journal, i. 460;Works, viii. 175.] did this once. But what was the event The gentleman brought an action against him.' And who was able and willing to espouse his cause He alone who took it into His own hands; and, before the day when it should have been tried here, caused the plaintiff to answer at an higher bar. You (1) blame me for supposing that gentleman to be one who openly denied the Lord that bought him; I mean, openly denied the supreme Godhead of Christ. If he did not, I retract the charge. You say (2) that gentleman brought no action nor commenced any suit against Mr. Stonehouse. Upon stricter inquiry, I find he did not; it was another gentleman, Mr. C--p--r. You (3) observe it was not the death of the plaintiff which stopped the action; but, before it proceeded to a trial, Mr. Stonehouse thought fit to request it as a favour that the action might be stopped, promising not to do the like any more. Mr. Stonehouse himself gives a different account; but whether his or yours be the more just is not material, since the substance of what you observe is true--namely, 'that it was not the plaintiff's death which stopped the action.' You add, 'I would willingly hope that you did not deliberately design to impose upon the world.' I did not; and do therefore acknowledge the truth in as public a manner as I am able, being willing as far as in me lies to make amends for whatever injury I have done.--I am, sir, Yours.

' Wait on the Lord; be of good courage, and He shall strengthen shine heart '(Ps. xxvii. 14). 'Rest in the Lord, and wait patiently: fret not thyself at him who prospereth in his way '; 'Wait on the Lord, and keep His way, and He shall exalt thee to inherit the land' (Ps. xxxvii. 7, 34). 'Say not thou, I will recompense evil; but wait on the Lord, and He shall save thee'(Prov. xx. 22). By these one may judge of the rest. But how amazing is this! What are all these to the point in question For examples of silent meetings he refers to the five texts following: 'They were all with one accord in one place' (Acts ii. I). 'So they sat down with him seven days and seven nights, and none spake a word unto him; for they saw that his grief was very great'(Job ii. 13). 'Then were assembled unto me every one that trembled at the words of God;... and I sat astonied until the evening sacrifice' (Ezra ix. 4). 'Then came certain of the elders of Israel unto me, and sat before me (Ezek. xiv. I, XX. I). Was it possible for Robert Barclay to believe that any one of these texts was anything to the purpose The odd expressions here also--'Ceasing from all outwards, in the natural will and comprehension, and feeling after the inward seed of life'--are borrowed from Jacob Behmen. 12. 'As there is one Lord and one faith, so there is one baptism.' Yea, one outward baptism; which you deny. Here, therefore, is another difference between Quakerism and Christianity. But 'if those whom John baptized with water were not baptized with the baptism of Christ, then the baptism of water is not the baptism of Christ.' This is a mere quibble. The sequel ought to be, 'Then that baptism of water'(that is, John's baptism) 'was not the baptism of Christ.' Who says it was Yet Robert Barclay is so fond of this argument that he repeats it almost in the same words: ' If John, who administered the baptism of water, yet did not baptize with the baptism of Christ, then the baptism of water is not the baptism of Christ.' This is the same fallacy still. The sequel here also should be, 'Then that baptism of water was not the baptism of Christ.'

He repeats it, with a little variation, a third time: 'Christ Himself saith, "John baptized with water, but ye shall be baptized with the Holy Ghost." ' He repeats it a fourth time: 'Peter saith, "Then remembered I the word of the Lord, John baptized with water, but ye shall be baptized with the Holy Ghost." From all which it follows that such as John baptized with water, yet were not baptized with the baptism of Christ.' Very true. But this proves neither more nor less than that the baptism of John differed from the baptism of Christ. And so doubtless it did; not, indeed, as to the outward sign, but as to the inward grace. 13. 'The breaking of bread by Christ with His disciples was but a figure, and ceases in such as have obtained the substance.' Here is another manifest difference between Quakerism and Christianity. From the very time that our Lord gave that command, 'Do this in remembrance of Me,' all Christians throughout the habitable world did eat bread and drink wine in remembrance of Him. Allowing, therefore, all that Robert Barclay affirms for eighteen or twenty pages together,--namely (1) that believers partake of the body and blood of Christ in a spiritual manner; (2) that this may be done in some sense when we are not eating bread and drinking wine; (3) that the Lutherans, Calvinists, and Papists differ from each other with regard to the Lord's Supper; and (4) that many of them have spoken wildly and absurdly concerning it,--yet all this will never prove that we need not do what Christ has expressly commanded to be done, and what the whole body of Christians in all ages have done in obedience to that command. That there was such a command you cannot deny. But you say, 'It is ceased in such as have obtained the substance.'

St. Paul knew nothing of this. He says nothing of its ceasing in all he writes of it to the Corinthians. Nay, quite the contrary. He says, 'As often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come.' Oh, say you, the Apostle means 'His inward coming, which some of the Corinthians had not yet known.' Nay, this cannot be his meaning; for he saith to all the Corinthian communicants, 'Ye do show the Lord's death till He come.' Now, if He was not come (spiritually) in some of these, undoubtedly He was in others. Consequently he cannot be speaking here of that coming which, in many of them at least, was already past. It remains, that he speaks of His coming in the clouds to judge both the quick and dead. In what Robert Barclay teaches concerning the Scriptures, Justification, Baptism, and the Lord's Supper lies the main difference between Quakerism and Christianity. 14. 'Since God hath assumed to Himself the dominion of the conscience, who alone can rightly instruct and govern it; therefore it is not lawful for any whatsoever to force the consciences of others.' In this there is no difference at all between Quakerism and Christianity. 15. 'It is not lawful for Christians to give or receive titles of honour, as, Your Majesty, Your Lordship, &c.' In this there is a difference between Quakerism and Christianity. Christians may give titles of honour, such as are usually annexed to certain offices. Thus St. Paul gives the usual title of 'Most Noble' to the Roman Governor. Robert Barclay, indeed, says, 'He would not have called him such if he had not been truly noble; as, indeed, he was, in that he would not give way to the fury of the Jews against him.'

And, first, you quote not one line from any Father in the third century in favour of monkery, the worship of relics, the invocation of saints, or the superstitious use either of images or consecrated oil. How is this, sir You brought eight accusations at once against the Fathers of the third as well as the following centuries; and as to five of the eight, when we call for the proof you have not one word to say! As to the sixth, you say, 'In the sacrament of the eucharist several abuses were introduced' (page 57). You instance, first, in mixing the wine with water. But how does it appear that this was any abuse at all or that 'Irenaeus declared it to have been taught as well as practiced by our Saviour' (Ibid.) The words you quote to prove this do not prove it at all; they simply relate a matter of fact--'Taking the bread, He confessed it to be His body; and the mixed cup, He affirmed it was His blood.['Accipiens panem, suum corpus esse confitebatur; et temperamentum calicis, suum sanguinem confirmavit' (Adversus omnes haereses).] You cannot be ignorant of this fact--that the cup used after the paschal supper was always mixed with water. But 'Cyprian declared this mixture to have been enjoined to himself by a divine revelation' (page 58). If he did, that will not prove it to be an abuse; so that you are wide of the point still. You instance next in their sending the bread to the sick; which (as well as the mixture) is mentioned by Justin Martyr. This fact likewise we allow; but you have not proved it to be an abuse. I grant that, near an hundred years after, some began to have a superstitious regard for this bread. But that in 'Tertullian's days it was carried home and locked up as a divine treasure' I call upon you to prove; as also that infant communion was an abuse, or the styling it 'the sacrifice of the body of Christ' (page 59). I believe the offering it up for the martyrs was an abuse; and that this, with the superstitious use of the sign of the cross, were, if not the earliest of all, yet as early as any which crept into the Christian Church.

To Dr. Lavington, Bishop of Exeter Date: CANTERBURY, February 1, 1750. Source: The Letters of John Wesley (1750) Author: John Wesley --- SIR, -- 1. In your late pamphlets you have undertaken to prove that Mr. Whitefield and I are gross enthusiasts, and that our whole ‘conduct is but a counterpart of the most wild fanaticisms of the most abominable communion in its most corrupt ages’ (Preface, p. 3). You endeavor to support this charge against us by quotations from our own writings compared with quotations from celebrated writers of the Romish communion. 2. It lies upon me to answer for one. But I must not burthen you with too long an answer, lest ‘for want either of leisure or inclination’ (page 5) you should not give this any more than my other tracts a reading. In order, therefore, to spare both you and myself, I shall consider only your First Part, and that as briefly as possible. Accordingly I shall not meddle with your other quotations; but, leaving them to whom they may concern, shall only examine whether those you have made from my writings prove the charge of enthusiasm or no. This I conceive will be abundantly sufficient to decide the question between you and me. If these do prove the charge, I am cast; if they do not, if they are the words of truth and soberness, it will be an objection of no real weight against sentiments just in themselves, though they should also be found in the writings of Papists -- yea, of Mahometans or Pagans. 3. Let the eight pages you borrow stand as they are. I presume they will do neither good nor harm. In the tenth you say: ‘The Methodists act on the same plan with the Papists; not perhaps from compact and design, but a similar configuration and texture of brain or the fumes of imagination producing similar effects. From a commiseration of horror, arising from the grievous corruptions of the world, perhaps from a real motive of sincere piety, they both set out with warm pretences to a reformation.’ Sir, this is an uncommon thought -- that sincere piety should arise from the ‘configuration and texture of the brain’ I as well as that ‘pretences to a reformation’ should spring from ‘a real motive of sincere piety’!

To Dr. Sherlock, Bishop of London () Source: The Letters of John Wesley (1755) Author: John Wesley --- [LONDON, June 23, 1755.] MY LORD, -- Several years ago the churchwardens of St. Bartholomew’s informed Dr. Gibson, then Lord Bishop of London, ‘My Lord, Mr. Bateman, our rector, invites Mr. Wesley very frequently to preach in his church.’ The Bishop replied, ‘And what would you have me do I have no right to hinder him. Mr. Wesley is a clergyman regularly ordained and under no ecclesiastical censure.’ -- I am, my Lord, Your Lordship’s obedient servant.

(2) ‘The Lord heard their words, and was wroth’ (Deut. i. 34). ‘The Lord was wroth with me for your sakes’ (iii. 26). ‘I was wroth with My people’ (Isa. xlvii. 6). ‘For his covetousness I was wroth’ (lvii. 17). ‘And the anger of the Lord was kindled against Israel’ (Num. xxv. 3). ‘His wrath is against them that forsake Him’ (Ezra viii. 22). ‘Thou art very wroth with us’ (Lam. v. 22). ‘Thou art wroth, for we have sinned’ (Isa. lxiv. 5). ‘Who may stand in Thy sight when Thou art angry’ (Ps. lxxvi. 7). ‘I have mingled my drink with weeping, because of Thine indignation and Thy wrath’ (cii. 9-10). ‘In My wrath I smote thee' (Isa. lx. 10). ‘He hath visited in His anger’ (Job xxxv. x5). ‘God distributeth sorrows in His anger' (xxi. 17). ‘I have seen affliction by the rod of His wrath’ (Lam. iii. 1). ‘I sware in My wrath, they shall not enter into My rest’ (Ps. xcv. 11). ‘He casteth upon them the fierceness of His anger, wrath, and indignation. He made a way to His anger; He spared not their soul from death' (lxxviii. 49-50). ‘At His wrath the earth shall tremble’ (Jer. x. 10). ‘The land is desolate because of His anger’ (xxv. 38). ‘By His anger they are consumed’ (Job iv. 9). ‘The Lord shall swallow them up in His wrath, and the fire shall devour them’ (Ps. xxi. 9). ‘The Lord turned not from His wrath’ (2 Kings xxiii. 26). ‘For all this His anger is not turned away, but His hand is stretched out still’ (Isa. v. 25). ‘The Lord is slow to anger, and of great kindness; He will not always chide, neither keepeth He His anger for ever’ (Ps. ciii. 8-9). ‘The Lord turned from the fierceness of His anger’ (Josh. vii. 26). ‘In wrath remember mercy’ (Hab. iii. 2). ‘Though Thou wast angry, Thine anger is turned away’ (Isa. xii. I). ‘Many a time turned He His anger away’ (Ps. lxxviii. 38).

As to the latter change, that ‘I deny my brethren the liberty of acting according to their own conscious, and therefore show a spirit of persecution,’ I again allow for the fact, but deny the consequence. I mean, I allow the fact thus far: some of our preachers who are not ordained think it quite right to administer the Lord’s supper, and believe it would do much good. I think it quite wrong, and belive it would do much hurt. Hereupon I say; ‘I have no right over your conscience , nor over mine; therefore both you and I must follow our own conscience. You believe it is a duty to administer; do so, and therein follow your own conscience. I verily believe it is a sin, which consequentially I dare not tolerate; and herein I follow mine.’ Yet this is no persecution, were I to separate from our Society (which I have not done yet) those who practice what I believe is contrary to the Word and destructive of the work of God. Last week I had a long letter from William Darney, [See letter of Feb. 9, 1750.] who likewise wonders we should be of so persecuting a spirit as to deny him the liberty of thinking and speaking in our Societies according to his own conscience. How will you answer him, and excuse Ted and Charles Perronet from the charge of persecuting their brother They then said (as did all), ‘Let him preach Calvinism elsewhere (we have no fight to hinder him); but not among us, because we are persuaded it would do much hurt.’ Take the answer back: if it was good in one case, so was it in the other likewise. If John Jones, [To assist Wesley in administering the Lord’s Supper, John Jones in 1764 was ordained by Erasmus, Bishop of Arcadia in Crete, and afterwards by the Bishop of London. See Wesley’s Veterans vi. 32; and letter of March 1, 1764.] my brothel or any other preacher has preached sharply on this head, I certainly am a stranger to it, and therefore not answerable for it. I persecute no man on this account, or any other; and yet I cannot consent that any of our lay preachers should either preach predestination or administer the sacraments to those who are under my care.

‘But I would not dispute with you.’ Not for a time; not till your spirits were a little evaporated. But you argue too fast when you infer from hence that I myself cannot confute your favorite notion. You are not sure of that. But, come what will, you are resolved to try. Well, then, move fair and softly. You and Charles Perronet aver that you have a right to administer the Lord’s Supper, and that therefore you ought to administer it among the Methodists or to separate from them. If the assertion were proved, I should deny the consequence. But first, I desire proof of the assertion. Let him or you give the proof, only without any flourish or rhetorical amplifications (which exceedingly abound in all C. P.’s letters to my brother on this subject), and I will give you an answer, though we are not on even ground; for you have no business, and I have no leisure. And if you continue instant in prayer, particulady for a lowly and teachable spirit, I do not despair of your finding both that life and love which you have not lately enjoyed. -- I am Your affectionate brother I shall add a few remarks on C. P.’s letters, though the substance of them is contained in yours. ‘Some of the fundamentals of your constitution are wrong’ Our fundamentals are laid down in the Plain Account. Which of these are wrong, and yet ‘borne by you for eight years’ ‘Oh inconsistency! Oh excuseless tyranny!’ &c. Flourish. Set that down for nothing. ‘These very men who themselves break the laws of the State deny us liberty of conscience.’ In plain terms, These very men who preach the gospel contrary to law do not approve of our administering the sacraments. They do not. They greatly disapprove of it; and that without any inconsistency at all, because the case is not parallel. The one is absolutely necessary to the salvation of thousands; the other not. ‘Your brother has to the last refused me liberty of conscience.’ Under what penalty This heavy charge amounts in reality to this: I still think you have no fight to administer the Lord’s Supper; in consequence of which I advise you not to do it. Can I do less or have I done more

You think this appears from four texts: (1) From that, ‘Thou gavest them to Me.’ Nay; when any believe, ‘the Father gives them to Christ.’ But this proves no such previous contract. (2) ‘God hath laid upon Him the iniquities of us all.’ Neither does this prove any such thing. (3) That expression, ‘The counsel of peace shall be between them,’ does not necessarily imply any more than that both the Father and the Son would concur in the redemption of man. (4) ‘According to the counsel of His will’ -that is, in the way or method He had chosen. Therefore neither any of these texts, nor all of them, prove what they were brought to prove. They do by no means prove that there ever was any such covenant made between the Father and the Son. ‘The conditions of the covenant are recorded: “Lo, I come to do Thy will”’ (page 301). Nay; here is no mention of any covenant, nor anything from which it can be inferred. ‘The recompense stipulated in this glorious treaty.’ But I see not one word of the treaty itself; nor can I possibly allow the existence of it without far other proof than this. ‘Another copy of this grand treaty is recorded, Isa. xlix., from the 1st to the 6th verse’ (ibid.). I have read them, but cannot find a word about it in all those verses. They contain neither more nor less than a prediction of the salvation of the Gentiles. ‘By the covenant of works man was bound to obey in his own person’ (page 302). And so he is under the covenant of grace; though not in order to his justification. ‘The obedience of our Surety is accepted instead of our own.’ This is neither a safe nor a scriptural way of speaking. I would simply say, ‘We are accepted through the Beloved. We have redemption through His blood.’

‘The second covenant was not made with Adam or any of his posterity, but with Christ, in those words, “The seed of the woman shall bruise the serpent's head”’ (page 303). For any authority you have from these words, you might as well have said it was made with the Holy Ghost. These words were not spoken to Christ but of Him, and give not the least intimation of any such covenant as you plead for. They manifestly contain, if not a covenant made with, a promise made to Adam and all his posterity. ‘Christ, we see, undertook to execute the conditions’ (ibid.). We see no such thing in this text. We see here only a promise of a Savior made by God to man. ‘It is true I cannot fulfill the conditions’ (ibid.). It is not true. The conditions of the new covenant are, ‘Repent and believe’; and these you can fulfill through Christ strengthening you. ‘It is equally true this is not required at my hands.’ It is equally true -- that is, absolutely false; and most dangerously false. If we allow this, Antinomianism comes in with a full tide. ‘Christ has performed all that was conditionary for me.’ Has He repented and believed for you You endeavor to evade this by saying, ‘He performed all that was conditionary in the covenant of works.’ This is nothing to the purpose; for we are not talking of that, but of the covenant of grace. Now, He did not perform all that was conditionary in this covenant unless He repented and believed. ‘But He did unspeakably more.’ It may be so; but He did not do this. ‘But if Christ's perfect obedience be ours, we have no more need of pardon than Christ Himself’ (page 308). The consequence is good. You have started an objection which you cannot answer. You say indeed, ‘Yes, we do need pardon; for in many things we offend all.’ What then If His obedience be ours, we still perfectly obey in Him.

My dear Sister Hacker was to have a cag [A barrel or wooden vessel containing four or five gallons.] of the elder wine. Has she had it

To Matthew Lowes Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [4] NORWICH, March 6, 1759. MY DEAR BROTHER,--Lawrence Coughlan, [Lawrence Coughlan was an Irishman who was afterwards ordained by the Bishop of London and sent to Newfoundland as a missionary. He had done fruitful service in Colchester. He died in 1785. See Journal, iv. 297; Atmore's Memorial, pp.80-3; and letter of March 6, 1763.] who was at first appointed for Whitehaven, is to set out from Colchester on Monday, and to stay at Whitehaven till the Conference in the beginning of August. Till he comes I desire you diligently to inquire whether the bulk of the Society are for or against W. Wilson's preaching. If they are against it, he had better not preach at Whitehaven (but he may preach anywhere else) till I come. If the bulk of them are for it, let him preach at some times: at others Brother Browning [Wilson and Browning were probably laymen beginning to preach.] may read a sermon. But if he does speak, let him take care to conclude the whole service within the hour. Certainly, rather than any flame should have arisen concerning it, Brother Hodgson and the rest ought to have dropped their opposition. What would not one do (except sin) that brotherly love may continue!--I am Your affectionate brother. To Mr. Matthew Lowes, At the Methodist Preaching-house, In Whitehaven.

To William Alwood NORWICH, March 29, 1759. Source: The Letters of John Wesley (1759) Author: John Wesley --- DEAR BILLY,--I believe each window may stand eight foot (the bottom of it) from the ground, [The preaching-house at York was being built. See letter of March 6 to Alwood.] and be four foot broad and six or seven high, arched at the top. If you think it would do good, I should have no objection to preaching at Selby about eleven o'clock, as I come from Epworth, on Wednesday, April 18. Oblige Dr. Cockburn as far as possibly you can. We can bear with little tempers, though we do not approve of them. I can say little now to what T. Tobias [One of Alwood's colleagues. A letter from him to Wesley is given in Atmore's Memorial, PP. 429-30. He died about the year 1767.] writes of. I should think a patient, mild man might quiet two scolding women. Billy, pray and labour with your might. You may direct your next to me at Epworth.--I am Your affectionate friend and brother. I doubt Sister Hall [Ruth Hall (born at Woolley, near Barnsley, in 1732) did much for the spread of Methodism in and around York. See Lyth's Methodism in York, pp. 69-71; Arminian Mag. 1781, p. 477, 1789, p. 303.] forgets me.

To Lord Rawdon SLIGO, May 18, 1760. Source: The Letters of John Wesley (1760) Author: John Wesley --- MY LORD,--I have taken the liberty to speak to Lady Rawdon [See letter of March 18.] all that was in my heart, and doubt not that your Lordship will second it on every proper occasion. The late awful providence I trust will not pass over without a suitable improvement. God has spoken aloud, and happy are they that hear and understand His voice. In one respect I have been under some apprehension on your Lordship's account also. I have been afraid lest you should exchange the simplicity of the gospel for a philosophical religion. O my Lord, why should we go one step farther than this, 'We love Him because He first loved us'--I am Your Lordship's most obedient servant. We go to Castlebar to-morrow, thence to Loughrea.

If John Fisher [One of the preachers. See letter of Nov. 21.] is at Bristol, pray desire him to send what Thomas Seccomb left [Thomas Seccomb, a Cornishman, was one of Wesley's preachers. His father disinherited him, and he died of consumption in Ireland, where Lord Rawdon took him into his house and treated him as his son. Seccomb asked that the Methodists might come and receive his dying benediction. Lord Rawdon was present, and after Seccomb had addressed the people he lay down and passed away. Lord Rawdon sent an account of his death to a nobleman in London adding, 'Now, my Lord, find me if you can a man that will die like a Methodist!' See Atmore's Memorial, pp. 379-80; Crookshank's Methodism in Ireland, i. 139.] (with an account) to his poor mother.

To Duncan Wright Date: LONDON, July 4, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR DUNCAN,--You have chosen the better part, and will never regret of your choice. Write down the sermon you preached upon that subject, with what additions you see good, and I will correct and print it, if I live to return to London. Perhaps I may likewise print the ‘Advice concerning Children’ in a separate tract. I am glad Rd. Blackwell [Richard Blackwell became a preacher about 1766, and died of fever at Aberdeen on Dec. 27, 1767. See Atmore’s Memorial, p. 54.] goes to Colchester. Perhaps he and you by turns may spend the ensuing year in London.--I am Yours affectionately.

To Lady Maxwell Source: The Letters of John Wesley (1764) Author: John Wesley --- [19] BRISTOL, September 22, 1764. MY DEAR LADY,--You need be under no manner of apprehension of writing too often to me. The more frequent your letters are the more welcome they will be. When I have not heard from you for some time, I begin to be full of fears; I am afraid either that your bodily weakness increases or that your desires after God grow cold. I consider you are at present but a tender, sickly plant, easily hurt by any rough blast. But I trust this will not be so long; for you have a strong Helper. And the Lord, whom you serve, though feebly and imperfectly, will suddenly come to His temple. When, Lord Are all things ready now Here is the sinner; one whose mouth is stopped, who has nothing to pay, who pleads neither her own harmlessness, nor works, nor good desires, nor sincerity, but can adopt that strange word I give up every plea beside, Lord, I am damned; but Thou hast died. He has died; therefore you shall live. O do not reason against Him! Let Him take you now! Let Him take you just as you are and make you what is acceptable in His sight.

To Miss March NEWCASTLE-UPON-TYNE, August 9, 1765. Source: The Letters of John Wesley (1765) Author: John Wesley --- I have many fears concerning you, lest you should sink beneath the dignity of your calling, or be moved to the right hand or the left from the simplicity of the gospel. Is your heart still whole with God Do you still desire and seek no happiness but in Him Are you always or generally sensible of His presence Do you generally, at least, find communion with Him And do you expect all that you enjoyed once, and more; to be sanctified throughout before you go hence I hope no inward or outward reasonings are able to move you from walking exactly according to the gospel. O beware of voluntary humility; of thinking, 'Such an one is better than me, and why should I pretend to be more strict than her' 'What is that to thee follow thou Me!' You have but one pattern: follow Him inwardly and outwardly. If other believers will go step for step with you, well; but if not, follow Him! Peace be with your spirit.

What is peculiarly unfair is the lame, false account is palmed upon me by 'So he himself tells the story.' I must therefore tell the story once more in as few words as I can:-- 'Sunday, August 7, 1737. I repelled Mrs. Williamson from the communion. Tuesday, 9. I was required by Mr. Bailiff Parker to appear at the next court. Thursday, 11. Mr. Causton, her uncle, said to me, "Give your reasons for repelling her before the whole congregation." I answered, "Sir, if you insist upon it, I will." But I heard no more of it. Afterward he said (but not to me) "Mr. Wesley had repelled Sophy out of revenge, because he had made proposals of marriage to her, which she rejected." Tuesday, 16. Mrs. Williamson made affidavit of it. Thursday, September 1. A Grand Jury prepared by Mr. Causton found that "John Wesley had broken the laws of the realm, by speaking and writing to Mrs. Williamson against her husband's consent, and by repelling her from the communion." 'Friday, 2, was the third court-day at which I appeared, since my being required so to do by Mr. Parker. I moved for an immediate hearing, but was put off till the next court-day. On the next court-day I appeared again, as also at the two courts following, but could not be heard. Thursday, November 3, I appeared in court again; and yet again on Tuesday, November 22, on which day Mr. Causton desired to speak with me, and read me an affidavit in which it was affirmed that I "abused Mr. Causton in his own house, calling him liar, villain, and so on." It was likewise repeated that I had been reprimanded at the last court by Mr. Causton as an enemy to and hinderer of the public peace. 'My friends agreed with me that the time we looked for was now come. And the next morning, calling on Mr. Causton, I told him I designed to set out for England immediately.

'But if miracles are not ceased, why do you not prove your mission thereby' As your Lordship has frequently spoke to this effect, I will now give a clear answer. And I purposely do it in the same words which I published many years since....[See sect. v of the letter of June 17, 1746, to Thomas Church, which Wesley quotes here.] 'But "why do you talk of the success of the gospel in England, which was a Christian country before you was born" Was it indeed Is it so at this day I would explain myself a little on this head also. 'And (1) None can deny that the people of England in general are called Christians. They are called so, a few only excepted, by others as well as by themselves. But I presume no man will say the name makes the thing, that men are Christians barely because they are called so. It must be allowed (2) That the people of England generally speaking have been christened or baptized; but neither can we infer, "These were once baptized, therefore they are Christians now." It is allowed (3) That many of those who were once baptized, and are called Christians to this day, hear the word of God, attend public prayers, and partake of the Lord's Supper. But neither does this prove that they are Christians. For, notwithstanding this, some of them live in open sin; and others, though not conscious to themselves of hypocrisy, yet are utter strangers to the religion of the heart, are full of pride, vanity, covetousness, ambition, of hatred, anger, malice, or envy, and consequently are no more spiritual Christians than the open drunkard or common swearer.

To Ann Bolton Date: LIVERPOOL, April 7, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- Indeed, my dear sister, the conversation I had with you at London [See letter of Jan. 25, 1770, where he speaks of another visit.] much increased my affection for you and my desire that you should not fall short of any blessing which our Lord has bought for you with His own blood. Certain it is that He loves you. And He has already given you the faith of a servant. You want only the faith of a child. And is it not nigh What is it you feel now That spark just kindling in your heart which enables you to say: Lord, I am Thine by sacred ties, Thy child, Thy servant bought with blood! Look up, my sister, my friend! Jesus is there! He is ever now interceding for you! Doubt not of it! Doubt not His love! Forget yourself, a poor, vile, worthless sinner. But look unto Jesus! See the Friend of Sinners! Your Friend; your ready and strong Saviour! It was not a small deliverance which you had in escaping the being joined to one who was not what he seemed.[See letter of Feb. 13.] If he had acted thus after you were married, it would almost have broke your heart. See how the Lord careth for you! Surely the hairs of your head are all numbered! If you can continue as you are, use it rather. If you should do otherwise, will not you consult me before you engage As to your health, I wish you would punctually follow the directions which I formerly gave you. But tell me if you find any new symptom. Perhaps you will not stay here long; but you cannot, shall not depart hence till your eyes have seen His salvation!--My dear Nancy, adieu. On Saturday se'nnight I expect to be at Whitehaven; on Saturday fortnight at Glasgow. Shall I not hear from you soon

Those letters (which therefore could not be suppressed without betraying the honour of our Lord) largely prove that the Minutes lay no other foundation than that which is laid in Scripture, and which I have been laying, and teaching others to lay, for between thirty and forty years. Indeed, it would be amazing that God should at this day prosper my labours as much if not more than ever, by converting as well as convincing sinners, if I was 'establishing another foundation, repugnant to the whole plan of man's salvation under the new covenant of grace, as well as the clear meaning of our Established Church and all other Protestant Churches.' This is a charge indeed! But I plead, Not guilty. And till it is proved upon me, I must subscribe myself, my dear Lady, Your Ladyship's truly affectionate but much injured servant.

To Mrs. Woodhouse Date: LONDON, February 25, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--I do not understand how it should be that your Society decreases. If only two or three of you are zealous for God, certainly it will increase. Thomas Rankin and William Ellis go on well. [Then in Cornwall West.] I trust William has recovered his ground. John Ellis called the family at Worcester to prayer, went up into his chamber, and died. [Ellis was Assistant in Gloucestershire. While reading at Worcester he fell from his chair, 'and expired without the pomp of dying' on Jan. 5, 1772. See Atmore's Memorial,p. 119.] So he has his desire; he was troublesome to no one, and went home in the height of his usefulness. If you should hear that I was gone after him, you would: be enabled to say, 'Good is the will of the Lord!' Press forward to the mark! All things then will 'work together for good.'--I am, my dear sister, Your affectionate brother.

And he will perplex you more than enough if you listen to his sallies of imagination: 'Every one has some pursuit; therefore a man cannot be always in communion with God.' I deny the consequence. While Mr. De Renty was serving the poor he was in constant communion with God. So was Gregory Lopez while he was writing books. 'At first, indeed,' as Lopez observed, 'large manifestations from God were apt to suspend the exercise of his senses as well as of his understanding. But after some time they made no difference at all, but left him the full exercise both of his understanding and senses.' I remember a much later instance of the same kind: an old clergyman [Mr. Fraser, Chaplain to St. George's Hospital. Wesley read the Life of Boehm in Georgia, and his Sermons in 1776. See Journal, i. 175d, vi. 98; and letter of Dec. 10, 1777. ] told me, some years since, 'I asked Mr. Boehm (Chaplain to Prince George of Denmark), "Sir, when you are in such an hurry of business, surrounded with a crowd of people, hearing one and dictating to another at the same time, does it not interrupt your mental prayer" He answered immediately, "All that hurry no more hinders my communion with God than if I was all the time sitting alone in my study or kneeling at the altar."' No business, therefore, of any kind, no conversation, need hinder one that is strong in faith from rejoicing evermore, praying without ceasing, and in everything giving thanks. Follow after this, and you will surely attain it.--I am, my dear Philly, Yours affectionately.

To Miss March Date: LONDON, December 27, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- A few minutes I spent with Miss M---- when she was in town two or three years ago. She seemed to be of a soft, flexible temper, and a good deal awakened. From her letters I should judge that she had still many convictions and strong desires to be a real Christian. At the same time it is plain she is surrounded with hindrances and is sometimes persuaded to act contrary to her conscience. It is extremely difficult to advise a person in such circumstances what to do. Methinks the first thing I would advise her to, at all events, is, 'Do nothing against your conscience. 2. At a proper opportunity, after praying for courage, tell your lady you scruple such and such things. And I doubt not but she will take effectual care that no one shall press you on those heads.' Leaving her place is the last step to be taken if she finds she cannot save her soul therein. You know it is very natural for me to estimate wisdom and goodness by years, and to suppose the longest experience must be the best. But, although there is much advantage in long experience and we may trust an old soldier more than a novice, yet God is tied down to no rules; He frequently works a great work in a little time. He makes young men and women wiser than the aged; and gives to many in a very shorn time a closer and deeper communion with Himself than others attain in a long course of years. Betsy and Philly Briggs are witnesses. They have borne huge contradiction; and Philly has stood such shocks as might have overset some of the most established souls we have in London. There is a great calmness and meekness in Betty Johnson; but I want more softness and tenderness; I want more of human mingled with the divine. Nay, sometimes I want it in Miss March too. But I do not call that warmth anger--at least, not sinful anger; perhaps it would be culpable to be without it. I desire no apathy in religion; a Christian is very far from a Stoic.

Upon the whole I am really sometimes afraid that 'this evil is of the Lord.' When I consider (to say nothing of ten thousand other vices shocking to human nature) the astonishing luxury of the rich and the profaneness of rich and poor, I doubt whether general dissoluteness of manners does not demand a general visitation. Perhaps the decree is already gone forth from the Governor of the world. Perhaps even now, As he that buys surveys a ground, So the destroying angel measures it around. Calm he surveys the perishing nation, Ruin behind him stalks and empty desolation. But we Englishmen are too wise to acknowledge that God has anything to do in the world! Otherwise should we not seek Him by fasting and prayer before He lets the lifted thunder drop O my Lord, if your Lordship can do anything let it not be wanting! For God's sake, for the sake of the King, of the nation, of your lovely family, remember Rehoboam! Remember Philip the Second! Remember King Charles the First!--I am, with true regard, my Lord, Your Lordship's obedient servant.

To Lord North, First Lord of the Treasury Date: ARMAGH, June 15, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY LORD,--I would not speak, as it may seem to be concerning myself with things that lie out of my province. But I dare not refrain from it any longer; I think silence in the present case would be a sin against God, against my country, and against my own soul. But what hope can I have of doing good, of making the least impression upon your Lordship, when so many have spoken in vain, and those far better qualified to speak on so delicate a subject They were better qualified in some respects; in others they were not. They had not less bias upon their minds; they were not free from worldly hopes and fears. Their passions were engaged; and how easily do those blind the eyes of their understanding! They were not more impartial; most of them were prejudiced in the highest degree. They neither loved the King nor his Ministers; rather they hated them with a perfect hatred; and your Lordship knows that you could not, if you were a man, avoid having some prejudice to them. In this case it would be hardly possible to feel the full force of their arguments. They had not better means of information, of knowing the real tempers and sentiments, either of the Americans on the one hand, or the English, Irish, or Scots on the other. Above all, they trusted in themselves, in their own power of convincing and persuading: I trust only in the living God, who hath the hearts of all men in His hands. And whether my writing do any good or no, it need do no harm; for it rests within your Lordship's breast whether any eye but your own shall see it.

To Francis Wolfe Date: LONDON, December 26, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR BROTHER,--So the Lord gave, and the Lord hath taken away! He hath done all things well. What a word was that of Mr. De Renty on a like occasion!--' I cannot say but my soul is greatly moved at the sense of so great a loss. Nevertheless I am so well satisfied that the will of the Lord rather than that of a vile sinner is done, that, were it not for offending others, I could shout and sing.' Now give yourself up more entirely and unreservedly to God. You have nothing else to care for but the things of the Lord, how you may please the Lord.--I am Your affectionate friend and brother.

was sufficiently crowded both this night and the next. After preaching at many places in the way, on Saturday, 25, I came to Liverpool. The congregations here, bothmorning and even- ing, were so large, and so deeply attentive, that I could not be sorry for the contrary winds, which detained us till Thursday, the 30th, when we went on board the Hawk. We were scarce out of the river, when the wind turned against us, and blew hard- er and harder. Arolling seamade my companions sick enough. But so fine a ship I never sailed in before. She never shipped one sea, and went more steady than I thought was possible. On Friday morning it blew hard; but the next day we had a fair, small wind. So about six, on Sunday, APRIL 2, we landed at Dunleary; and between nine and ten reached White- friar-Street. On Monday and Tuesday I examined the society, in which, two years ago, there were three hundred and seventy-six persons. And I found three hundred and seventy-six still, not one more or less. But I found more peace and love among them, than I had done for many years. Thur. 6. I visited that venerable man, Dr. Rutty, just tot- tering over the grave; but still clear in his understanding, full of faith and love, and patiently waiting till his change should come. Afterwards I waited on Lady Moira; and was surprised [April, 1775, to observe, though not a more grand, yet a far more elegant room, than any I ever saw in England. It was an octagon, about twenty feet square, and fifteen or sixteen high ; having one window, (the sides of it inlaid throughout with mother-of- pearl,) reaching from the top of the room to the bottom. The ceiling, sides, and furniture of the room, were equally elegant. Andmust this too pass away like a dream ! Sun. 9. The good old Dean of St. Patrick's desired me to come within the rails, and assist him at the Lord's Supper. This alsowas a means of removing much prejudice from those who were zealous for the Church. Monday, 10. Leaving just four hundred members in the society, I began my tour through the kingdom. I preached at Edinderry in the evening ; on Tuesday and Wednesday, at Tyrrel's Pass. Thursday, 13. Sending my chaise straight to Athlone, I rode to Mullingar ;

about eight I preached in the Town-Hall. It was not in vain. God opened, as it were, the windows of heaven, and showered his blessing down. I called afterwards at Ballyhays, and spent an hour with that venerable old man, Colonel Newburgh. It does me good to converse with those who havejust finished their course, and are quivering over the great gulf. Thence I went on to Clones,- that is its proper name ; not Clownish, as it is vulgarly called. It is a pleasant town, finely situated on arising ground, in the midst of fruitful hills ; and has a larger market-place than any I have seen in England, not excepting Norwich or Yarmouth. At six I preached in the old Danish fort, to the largest con- gregation I have had in the kingdom. The next morning I preached to a great part of them again; and again the word sunk " as the rain into the tender herb. " I preached at Roasky at noon, and Sydare in the evening. Wednesday, 31. I hobbled on, through amiserable road, as far as wheels could pass, and then rode on to Lisleen. After dinner, we hastened to Dargbridge, and found a large congre- gation waiting. They appeared, one and all, to be deeply serious. Indeed there is a wonderful reformation spreading throughout this whole country, for several miles round. Out- ward wickedness is gone ; and many, young and old, witness that the kingdom ofGod is within them. Thur. JUNE 1.-I reached Londonderry : But I had so deep an hoarseness, that my voice was almost gone. However, pounded garlick, applied to the soles of my feet, took it away before the morning. JUNE 4. (Being Whitsunday.) The Bishop preached a judicious, useful sermon, on the blasphemy of the Holy Ghost. He is both a good writer, and a good speaker ; and he celebrated the Lord's Supper with admirable solemnity. Hence I hastened to the New-Buildings. The sun was intensely hot, as it was on Monday and Tuesday. Six such days together, I was informed, have not been in Ireland for several years. Mon. 5.-I examined the society, growing in grace, and June, 1775.] 47 increased in number, from fifty-two to near seventy. Tuesday, 6. The Bishop invited me to dinner ; and told me, “ I know you

told Captain Bell, " Be upon your guard, this is certainly an enemy !" But the Captain answered, " It cannot be ; no man canact sobase a part." Captain Crawford returned to his own ship, and sailing under the stern of the other, while Captain Bell and some others were standing on the quarter-deck, ordered his men to fire at him. They did so, and shot him in the belly, so that his bowels came out. But he did not fall. He ordered them to fire again : He fell ; and while his men were carrying him away, Crawford took the vessel. Captain Bell being conveyed into the cabin, sent and desired to speak with Captain Crawford : But he would not come. He then desired to speak with his own sailors, one by one. One of them saying, " Sir, you have been basely murdered," he replied, " Love your enemies ; pray for them that despitefully use you. What are our sufferings to those which our Lord endured for us ?" He then desired the account which St. John gives of our Lord's sufferings to be read to him. He desired his love to all that loved the Lord Jesus ; particularly to her he was about to marry. Then bidding them all farewell, he died in peace, about two hours after he received the second shot. But what did Captain Crawford do amiss ? Have not the English also taken American ships by surprise ? Yes ; but not with such circumstances. For, 1. He hoisted no colours, nor ever summoned the ship to yield : 2. He fired on men who thought nothing of the matter, and pointed the men to Captain Bell in particular. So it was a deliberate murder. Such is the mercy, such the gratitude, ofAmerican rebels ! Mon. 10. In the evening I preached at Reading. How manyyears were we beating the air at this town ! Stretching out our hands to a people as stupid as oxen ! But it is not so at present. That generation is passed away, and their children are of a more excellent spirit. After preaching at Newbury and Ramsbury in the way, on Wednesday, 12, I went on to Bristol. April, 1777. ] JOURNAL. 95 Sun. 16. I preached at St. Werburgh's, the first church I

Being desired to visit adyingman on Kingsdown, I had no time but at two o'clock. The sun shone without a cloud ; so that I had awarm journey. But I was well repaid ; for the poor sinner found peace. At five I preached to an immense multitude in the Square ; and God comforted many drooping souls. Mon. 30. I set out for the west, and in the evening preached atTaunton, on, " Walk worthy of the Lord. " Tuesday, 31. After preaching at Collumpton about noon, in the evening I preached at Exeter, in a convenient Room, lately a school ; I suppose formerly a chapel. It is both neat and solemn, and is 166 REV. J. WESLEY'S [Sept. 1779. believed to contain four or five hundred people. Manywere present again at five in the morning, SEPTEMBER 1, and found it a comfortable opportunity. Here a gentleman, just come from Plymouth, gave us a very remarkable account :-" For two days the combined fleets of France and Spain lay at the mouth of the harbour. They might have entered it with per- fect ease. The wind was fair; there was no fleet to oppose them ; and the island, which is the grand security ofthe place, being incapable of giving them any hinderance ; for there was scarce any garrison, and the few men that were there had no wadding at all, and but two rounds of powder." But had they not cannon ? Yes, in abundance ; but only two of them were mounted ! Why then did they not go in, destroy the dock, and burn, or at least plunder, the town ? I believe they could hardly tell themselves. The plain reason was, the bridle of Godwas in their teeth ; and He had said, " Hitherto shall ye come, and no farther." After preaching at Tiverton, Halberton, Taunton, and South- Brent, in the way, on Saturday, 4, I returned to Bristol. Sun. 5.-Being willing to make the best of the fine weather, I preached at eight on the quay, on, " The Lord sitteth above the water-flood : And the Lord remaineth a King for ever." At ten I began the service at Kingswood ; and in the afternoon preached in the avenue, to a multitude of people. But we had

to Redruth on Saturday, 31. I preached there in the even Sept. 1782.1 JOURNAL. ing, and at noon on Sunday, SEPTEMBER 1. Afterwards I expounded the Parable of the Sower at Gwennap, to how many thousands I know not. But all (I was informed) could hear distinctly. " This is the Lord's doing." Mon. 2-. I went on to Port-Isaac. Tuesday, 3. I preached inthe street at Camelford. Being informed here, that my old friend, Mr. Thompson, Rector of St. Gennis, was near death, and had expressed aparticular desire to see me, I judged no time was to be lost. So, borrowing the best horse I could find, I set out, and rode as fast as I could. On the way, I met with awhite-headed old man,who caught me by the hand, and said, " Sir, do you not know me ? " I answered, " No." He said, "My father, my father ! I am poor John Trembath." I desired him to speak to me in the evening at Launceston ; which he did. He was for some time reduced to extreme poverty, so as to hedge and ditch for bread; but in his dis- tress he cried to God, who sent him an answer of peace. He likewise enabled him to cure a gentleman that was desperately ill, and afterward several others ; so that he grew into reputa- tion, and gained a competent livelihood. " And now," said he, " I want for nothing ; I am happier than ever I was in my life." I found Mr. Thompson just alive, but quite sensible. It seemed to me as if none in the house but himselfwas very glad to see me. He had many doubts concerning his final state, and rather feared, than desired, to die ; so that my whole business was to comfort him, and to increase and confirm his confidence in God. He desired me to administer the Lord's Supper, which I willingly did ; and I left him much happier than I found him, calmly waiting till his change should come. January 19, 1786. ! ! ! . Wednesday, SEPTEMBER 4, 1782.-I preached in the market house at Tiverton ; Thursday, 5, at Halberton, Taunton, and South-Brent. Friday, 6. About ten I preached at Shipham, a little town on the side of Mendiff, almost wholly inhabited by

her heart burst ; so she literally died of a broken heart. When old Mr. Perronet heard that his favourite child, the stay of his old age, was dead, he broke into praise and thanks- giving to God, who had" taken another of his children out of this evil world ! " But Mr. H., meantime, has done nothing amiss. So both himself and his friends say ! Fri. 25. I returned to London, andwas glad to find Mr. Edward Smyth and his familyjustcomefrom Dublin, Sunday, 27. At ten I took coach ; reached Norwich on Monday noon, and preached at six in the evening. I stayed there on Tuesday ; and Wednesday, 30, went to Yarmouth, where were the largest congregations I had seen for many years. Thursday, 31. I went on to Lowestoft, which is, at present, far the mostcom- fortableplace in thewhole Circuit. Friday, NOVEMBER 1. Mr. Smyth and his wife gave us a strange account:-A little before they were married,her brother Samuel was about eight years old. One evening as she was with Mr. Smyth, in one of the rows, at Yarmouth, both of them saw Samuel standing five or six yards off. She cried out, " Sammy, come hither ; I want you ; " but instantlyhewas gone. Just then he fell into the river. A large water-dog, which was on the bridge, directly leaped off, swam about, and sought him,but could not find him. He then came out, and ran to his mother's house howling ; nor would he leave her till he was put out by force. Sat. 2-. About nine I preached at Cove, a village nine or ten miles from Lowestoft: The poor people presently filled the House, and seemed to devour every word. About one I preached at Loddon ; and at Norwich in the evening. Sun. 3.-I administered the Lord's Supper to about an hundred and forty communicants. I preached at half-past two, and again in the evening ; after which I requested them to go away in silence, without any one speaking to another. They took my advice: They went away in profound silence, so that no soundwas heard but that of their feet. Mon. 4.-At five in the morning the congregation was exceeding large. That in the evening seemedso deeply affected, that I hope Norwichwill again lift up its head. Atninewe took

at Mount-Ephraim, near Tunbridge-Wells. Wednesday, 19, I came once more to the lovely family at Shoreham. A little longer that venerable oldman is permitted to remain here, that the flock may not be scattered. When I was at Sevenoaks I made an odd remark. In the year 1769, I weighed an hundred and twenty-two pounds. In 1783, I weighed not a pound more or less. I doubt whether | such another instance is to be found in Great Britain. Mon. 24. I preached at Canterbury, and again on Wednes Jan. 1784 R A . 2 day ; on Tuesday, 25, at Dover ; Thursday, 27, at Sheerness, where Mr. Fox read Prayers, and I preached on those words in the Second Lesson, " To-day, if ye will hear his voice, harden notyour hearts." Fri. 28. I returned to London. Tuesday, DECEMBER 2. I married Mr. Rutherford and Miss Lydia Duplex. Wednes- day, 3. I took a little journey into Hertfordshire ; and having preached at Hinxworth, and Wrestlingworth, on Friday, 5, I preached at Barnet, and on Saturday, 6, returned to London. Inow inquired more carefully and particularly into the strange case of poor Mr. M. But the more I inquired, the worse the matter appeared to be. It was plain,by the evidence of many unexceptionable witnesses, that he had told innumerable lies ; affirming, denying, and affirming again! And this man, who has lived above twenty years in a constant course of lying and slandering, tells you,he enjoys constant communion with God; and that nothing canmake him happier, but heaven ! Thur. 18.-I spent two hours with thatgreatman, Dr. John- son, who is sinking into the grave by agentledecay. Wednes- day, 24. While we were dining at Mr. Blunt's, his servant-maid, ill ofa sore throat, died. Saturday, 27. I dined at Mr. Awbrey's, with Mr. Wynantz, son ofthe Dutch merchant at whose house I met with Peter Böhler and his brethren, forty-five years ago. Wed. 31.-We concluded the year at the new chapel, with the voice of praise and thanksgiving. Thur. JANUARY 1, 1784.-I retired for two or threedays to Peckham. Sunday, 4. Though it rained violently, we had, I believe, upwards of eighteen hundred people, at the renewal of the Covenant : Many found an uncommon blessing therein. I am sure I did, for one. Tues. 6. At noon I preached at Barking, and in the even-

in his own house. Afterwards he exhorted them a little, and then formed a little society. Some time after, he begged one of our Preachers to come over and help them. I now found a lively society, and one of the most elegant congregations I had seen formanyyears. Yet theyseemed as willing to be instructed, 296 REV. J. WESLEY'S [Feb. 1785. as if they had lived in Kingswood. Wednesday, 19. I returned to Colchester ; and on Thursday, 20, preached to a lovely con- gregation at Purfleet, and the next morning returned to London. Sun. 23. I preached morning and afternoon at West-Street, and in the evening in the chapel at Knightsbridge : I think, it will be the last time ; for I know not that I have ever seen a worse-behaved congregation. Tues. 25. I spent two or three hours in the House of Lords. I had frequently heard that this was the most venerable assem- bly in England. But how was I disappointed ! What is a Lord, but a sinner, born to die ! Sun. 30. From those words, " Righteous art thou, O Lord, and true are thy judgments," I endeavoured to point out those sins which were the chief cause of that awful trans- action we commemorate this day. I believe the chief sin which brought the King to the block, was his persecuting the real Christians. Hereby he drove them into the hands ofdesigning men, which issued in his own destruction. Sun. FEBRUARY 6.-Wehad alove-feast. I could not but observe the manner wherein several of them spoke one after ! another. Not only the matter, but the language, the accent, the tone of voice, wherewith illiterate persons, men and women, young and old, spoke, were such as a scholar need not be ashamed of. Who teacheth like Him ? : Sun. 13.-I met the single women, and exhorted them to consider, to prize, and to improve, the advantages they enjoyed. On the following days, I visited many of our poor, to see with my own eyes what their wants were, and how they might be effectually relieved. Sun. 20.-I preached in Spitalfields church in the morning, and in the afternoon at St. Ethelburg's, and in the evening at the new chapel. On Monday, Tuesday, and Wednesday, I visited the residue of the sick and poor. Friday, 25. I received

behaved as well, as if we had been in the church. Wed. 10. I rode through a lovely country to Barnard- Castle, and foundmuch life in the congregation. Thursday, 11 . About noonwe came to Appleby, the county town of Cumber- land. Avery large room being provided, I preached withmuch liberty, and then cheerfully went on to Penrith . Inmywayhither, I looked over Lord Bacon's " Ten Centu- ries of Experiments." Many of them are extremely curious ; andmanymay be highly useful. Afterwards I read Dr. Ander- son's " Account of the Hebrides." How accurate and sensible awriter ! Buthow clearly does he show that, through the ill- judged salt [duty] , the herring-fishery there, which might be of great advantage, is so effectually destroyed, that the King's reve- nue therefrom is annihilated ; yea, that it generally, at least fre- quently, turns out some thousand pounds worse than nothing ! Fri. 12.-I preached at Carlisle ; and Saturday, 13, after a long day's journey, at Glasgow. After spending three days here fully employed, on Wednesday, 17, we went on to Edinburgh. Here likewise I hadmuch and pleasant work. On Friday, 19, Iwent forward to Dundee ; and on Saturday, 20, to Arbroath; where I spent the Lord's Day in the Lord's work. Mon. 22. Having a long day's journey before us, we set out, at half-hour past three : So we came early to Aberdeen. Wed- nesday, 24. We had an exceeding solemn parting, as I reminded them that we could hardly expect to see each other's face any more, till we met in Abraham's bosom. 332 REV. J. WESLEY'S [June, 1786. Thur. 25. We set out early ; but when we came to Bervie, the innwas full ; there wasno room for man or beast; sowewere constrained to go a double stage, to Montrose. But the storm was so high, we could not pass for several hours. However, we reached Arbroath soon after six ; and a large congregationwas deeply attentive, while I applied, " To him that hath shall be given; but from him that hath not shall be taken away even what he assuredly hath." The storm was still so high, that, unless we set out at night, we could not pass till nine in the morning. So we went on board at eleven. The wind was then so strong, that the boat

seven and eight, and took up our abode with William Ferguson , who continued to lodge us all with tolerable convenience . Wed. 16. I spent the day very quietly in writing, and visit- ing a few friends, who knew not how to be affectionate enough. In the evening I spoke to a little company at my own lodgings, on, " It is appointed unto men once to die." Thur. 17.-I breakfasted with a little company of truly pious people, and afterwards went to see the manner wherein the Deacons of Amsterdam relieve their poor weekly. I suppose there were two or three hundred poor, but the whole was trans- acted with the utmost stillness and decency. [Aug. 1786. To-day likewise I visited more ofmy friends,who showed all possible affection. Friday, 18. We went to Haerlem, and spent an agreeable day with a few agreeable friends. We i lodged at Mr. Vancampen's, a florist, and were perfectly at home. Both Mr. and Mrs. Vancampen seemed deeply devoted to God, as much as any I have seen in Holland. In the afternoon we met a little company inthe town, who seemed to be truly alive toGod : One Miss Rouquet in particu- lar, whose least recommendation was, that she could speak both Dutch, French, and English. She spent the evening at Miss Falconberg's, the chief gentlewoman in the town. Here we supped. The manner was particular : No table-clothwasused, but plates, with knives and forks, and napkins, to each person, and fifteen or sixteen small ones ; on which were bread, butter, cheese, slices ofhung beef, cakes, pancakes, and fruit ofvarious kinds. To these were added music upon an excellent organ, one of the sweetest tones I ever heard. Sat. 19. We took a walk in Haerlem wood. So delightful aplace I scarce ever saw before. I judged it to be about a mile broad, and two or three miles deep. This is divided into almost innumerable walks, some broad and some narrow, but diversified in a wonderful manner, and skirted with elegant houses on both sides. In the afternoon we returned to Amster- dam. Inthe evening Mr. Shranten, abookseller, (whose daugh- ter had comewith us in the boat to Amsterdam,) an Elder of the Holland's church, invited us to supper, and desired me to expound a portion of Scripture, which Idid with liberty of spirit.

as I never found them so much alive before. On Friday, 3, I set out for Norwich, in the coach oddly called the Expedition. Going through Dereham about noon, I was desired to preach, which I willingly did, on Isaiah xxxvii. 3 ; and in the evening, to a huge congregation at Norwich, on the parable of the Sower. Sunday, 5, was a comfortable day, especially at seven in the morning, when I administered the Lord's Supper ; and at two in the afternoon and six in the evening, when I preached to very serious congregations. Monday, 6. I preached at Loddon, North-Cove, and Lowestoft. When Fcame into the town, it blew a storm ; and many cried out, " So it always does when Oct. 1788. ] 439 he comes." But it fell as suddenly as it rose ; for God heard theprayer. Wed. 8.-I preached at Caston about noon, and at Yarmouth in the evening. Thursday, 9. I returned to Norwich ; and, after preaching in the afternoon, took coach for London. Fri. 10.-1 appointed aCommitteefor auditing my accounts, and superintending the business of the Book-room ; which, I doubt not, will be managed in a very different manner from what it has been hitherto. Sun. 12.-I preached in the morning at the new chapel ; in the afternoon, at West-Street. Monday, 13. I went to Walling- ford, and preached to a serious and, it seemed, much-affected audience. Tuesday, 14. I preached at Witney, which I gene- rally find a very comfortable place. I think much of the impres- sion which was made on the people here, at the time of the great storm, remains still. Wednesday, 15. I preached at Oxford, on Gen. i. 27. Wewanted only a larger Room. Many young gentlemen were there, and behaved well. I hope some of them did not come in vain. Thursday, 16. We went on to High- Wycomb. Mr. Murlin's settling here has been of great use. Here is now a steady and understanding people ; to whom I preached, as usual, evening and morning, with a good deal of satisfaction . Friday, 17. We returned to London. Sun. 19. We had, as usual, a comfortable time at Spital- fields. Monday, 20. I set out for Northamptonshire. In the evening I preached to the lovely congregation at Whittlebury, standing fast in the liberty wherewith Christ has made them

ruffian : Gallagher had crept a little way, but they soon found him. Some were for despatching him instantly; but others moved to carry him to Mr.-F d's. At his house he was kept prisoner all the night. Wednesday, 22. The news coming to Castlebar, Mr. Ellison, the Magistrate, went up with a large party of the army to Tur- logh. They rushed in, but, after scarching all the house, could May, 1789.1 457 not find F.; till two young menwent into aroom where was a large trunk, on touching the hasp ofwhich, he jumped up like aharlequin, fell upon his knees, and begged they would not kill him. He was then carried out, and committed to Castlebar gaol, where he remained till the June following. Hewas found guilty on June 6th, and executed the 12th. After drinking a bottle of port, he went out of prison with the air of one going to a ball. He gave a spring off the ladder, which snapped the rope in two. He fell down, but instantly leaped up. All his courage was gone, and none could die more penitent. Sun. 17. Having been a good deal out of order for some days, I had thoughts of returning straight to London : But I judged it best to try a little longer; so I set out for Castlebar. In a moment I felt an entire change; only I felt a little feverish. But this did not hinder my preaching in the evening, nor God from giving us an uncommon blessing. The same attended us on the following evening; but more eminently on Tuesday, both morning and evening ; as well as in the administration of the Lord's Supper, in which two Clergymen desired to partake with us. Wed. 20. We set out between three and four, and in just twelve hours reached Sligo. There I met S. Pennington once more, with her lovely daughter and son-in-law. I never before saw such a congregation in Sligo, so numerous, and so serious. Does there yet another day of visitation appear even for this desolateplace? Thur. 21.-I was constrained, by the earnestness of the people, to preach at five, though with much difficulty ; my tongue literally cleaving to the roof of my mouth, through extreme dryness. Between nine and ten I was agreeably sur- prised at Manorhamilton, where I expected little good. But

probably the last visit, as he is just tottering over the grave. Wed. 17.-I went on to Newry, and preached once more in the Presbyterian meeting-house, well filled with rich and poor. It was a blessed season ; as it was nearly at five in the morning. Thursday, 18. About ten I began in the market-place at Dun- dalk : The congregation was large and exceeding quiet. They were tolerably quiet at Drogheda in the evening, and deeply attentive at six in the morning. Friday, 19. About eleven I preached in the street at Swords ; and in the afternoon reached Dublin. Sun. 21. I preached and administered the Lord's Supper ; inthe conclusion ofwhich The' o'erwhelming power of grace divine overshadowed the congregation. On Monday, Tuesday, and Wednesday, I visited the classes ; now containing a little above a thousand members, after I had excluded about a hundred. Thursday, 25. I went on to Mrs. Tighe's, at Rosanna, near Wicklow, an exceeding pleasant seat, deeply embosomed in woods on every side. In the evening I preached in the great hall, to about a hundred very genteel persons. I believe most ofthem felt as well as heard ; someperhaps may bring forth fruit. Fri. 26. After spending aquiet day, Iwent in the afternoon to Wicklow, and preached in the Court-House to a large con- gregation, civil, though unawakened enough : Yet a few appeared to be deeply attentive; and I hope will " seek the Lord while he may be found." Sat. 27. We returned to Dublin by the Glen of the Downs, much resembling that which lies north above Keswick-Water. All this country is remarkably fruitful and pleasant ; having, in many parts, a fine sea, as well as land, prospect. Sun. 28. In the conclusion of the morning service we had a remarkable blessing; and the same in the evening, moving the whole congregation as the heart of one man. : i 464 REV. J. WESLEY'S [July, 1789. This day I enter on my eighty-sixth year. I now find I grow old: 1. My sight is decayed ; so that I cannot read a small print, unless in a strong light: 2. My strength is decayed ; so that I walk much slower than I did some years since: 3. My mem- ory of names, whether of persons or places, is decayed; till I stop

have turned scorn and hatred into general esteem and good-will. [Part of the manuscript having been lost, causes a chasm here'] Mon. MAY 24.-We set out at four, and reached Forglen about noon. The face of the country is much changed for the better since I was here before. Agriculture increases on every side ; so do manufactories, industry, and cleanliness. [June, 1790. But I found poor Lady B. (one of the most amiablewomen in the kingdom) exceeding ill ; and I doubt whether she will be much better till she removes to her own country. I spent a very agreeable afternoon with the lovely family, and preached to a serious congregation in the evening. Tuesday, 25. We returned to Aberdeen ; and I took a solemn farewell of a crowded audience. If I should be permitted to seethem again, well; if not, I have delivered my own soul. Wed. 26. Taking the midland road,we spent an hour at Lawrence-Kirk; which, from an inconsiderable village, is, by the care and power of Lord Gordon, soon sprung up into a pleasant, neat, and flourishing town. His Lordship has also erected a little library here, adjoining to a handsome and well- furnished inn. The country from hence to Brechin is as plea- sant as a garden : Happy would Scotland be, if it hadmany such gentlemen andnoblemen. In the evening I began preach- ing at Brechin, in the Freeman's Lodge ; but Iwas so faint and ill, that I was obliged to shorten mydiscourse. Thursday, 27. Wewent on through Forfar (now a handsome and almost a new town) and Cupar to Auchterarder. Herewe expected poor accommodations, but were agreeably disappointed. Food, beds, and everything else, were as neat and clean as at Aberdeen or Edinburgh. Friday, 28. We travelled through a delightful country, by Stirling and Kilsythe, to Glasgow. The congrega- tion was miserably small ; verifying what I had often heard before, that the Scots dearly love the word of the Lord-on the Lord's day. If I live to come again, I will take care to spend only the Lord's day at Glasgow. Mon. 31. We set out at two, and came to Moffat soon after three in the afternoon. Taking fresh horses, we reached Dum- fries between six and seven, and found the congregationwaiting: So after a few minutes, I preached on Mark iii. 35 : "Whoso-

small to contain the multitude ofpeople, I stood under a spread- ing tree ; and strongly exhorted them to "strengthen the things that remained," which were " ready to die." Thence I hastened back to Epworth ; but I could not reach it till the Church Ser- vice was begun. It was observed Mr. Gibson read the Prayers with unusual solemnity ; and I believe he was not displeased to see five times as many at church, and ten times as many at the Lord's table, as usual. As soon as the Afternoon Service ended, Ibegan in the market-place to press that awful question, " How shall we escape, ifwe neglect so great salvation ? " on such a congregation as was never seen at Epworth before. Fri. AUGUST 27.-I returnedto Bristol. In the evening, and at thewatch-night, the House was sufficiently filled. Finding the account of Mrs. Scudamore's life and death (an excellentwoman, though mistaken in this point) has revived in some the imagina- tion of the expiatory nature of sufferings, and hence their abso- lute necessityto salvation, I discussed the subject at large ; and showed that both these notions had their rise in Popery ; and that neither the one nor the other of them had any foundation in Scripture. Sun. 29. Mr. Baddiley being gone to the north, and Mr. Collins being engaged elsewhere, I had none to assist in the ser- vice, and could not read the Prayers myself; so I was obliged to shorten the service, which brought the Prayers, sermon, and Lord's Supper, within the compass of three hours. I preached in the afternoon near King's Square ; and the hearts of the peo- ple bowed down before the Lord. Mon. 30. About noon I preached at Castle-Carey. Since [Sept. 1790. Iwas here God has taken to himself that amiable woman, Mrs. Clark; who, to a fine person and a good understanding, joined a very uncommon degree ofdeep religion. This inclined me toapply earnestly Eccles. ix. 10; and all the peopleseemed to feel it. Afterwards, I called on her deeply-afflicted husband, who spent some hours with us the nextday. I hope hewill no longer sorrow as one without hope,but will trust to meet her in a better place. In the evening I preached in the new House at Ditcheat. Itwould not hold the congregation; but many could hear at

hand and seal, the twenty-eighth day of February, in the twenty-fourth year of the reign of our Sovereign Lord George the Third, by the grace of God of Great-Britain, France, and Ireland, King, Defender of the Faith, and so forth, and in the year of our Lord one thousand seven hun- dred and eighty-four. Sealed and delivered (being first duly stamped) in the presence of WILLIAM CLULOW, Quality Court, Chancery-Lane, London. RICHARD YOUNG, Clerk to the said William Clulow. Taken and acknowledged by the Rev. John Wesley, party hereto this 28th of February, 1784, at the Public Office, before me, The above is a true Copy of the original Deed, (which is enrolled in Chancery,) and was therewith examined by us, Dated Feb. 28th, 1784 . The Rev. John Wesley's Declaration and Appointment of the Conference of the people called Methodists, enrolled in His Majesty's High Court of Chancery, the ninth day of March, in the year of our Lord 1784, being first duly stamped according to the tenor of the Statutes, made for that purpose. JAMES NICHOLS, Printer, 2, Warwick-Square,Newgate-Street, London. 1 !

To Elizabeth Ritchie Date: DONCASTER, July 15, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BETSY,--I suppose you wait for my writing first. Nay, I hope this is the case; otherwise I should be afraid that you were fallen ill again. How is your health And how is your mind Do you find as near and as constant a communion with God as ever Are you always happy Does no circumstance interrupt or deaden your spirit of prayer Do you feel nothing contrary to resignation Can you say with your whole heart-- Determined all Thy will to obey, Thy blessings I restore; Give, Lord, or take Thy gifts away, I praise Thee evermore. The word of our Lord to you is, ' Feed My lambs.' Methinks I see you giving yourself up, as far as possibly you can, to that blessed work; carrying the weak, as it were, in your bosom, and gently leading the rest to the waters of comfort. Meantime your own soul will enjoy a well of water springing up into everlasting life. If you find any perplexing temptation in your way, you should not scruple to let me know. Youth is the season for many of the most dangerous temptations incident to human nature. But, indeed, you are preserved from many of these by your settled determination to slight all dreams of creature happiness and give your heart to Him who alone is worthy. And believe me to remain Yours affectionately. To 'Mr. Hawes, Apothecary and Critic' [11] LONDON, July 20, 1776. DEAR SIR,--My bookseller informs me that since you published your remarks on the Primitive Physick, or a Natural and Easy Method of Curing most Disorders, there has been a greater demand for it than ever. If, therefore, you would please to publish a few farther remarks, you would confer a farther favor upon Your humble servant.

Mr. Boehm [See letter of Aug. 31, 1772, to Philothea Briggs.] was Chaplain to Prince George of Denmark, Secretary to him and Queen Anne, principal manager of almost all the public charities in the kingdom, and employed in numberless private charities. An intimate friend, knowing this, said to him when they were alone, 'Sir, are you not hurt by that amazing hurry of business? I have seen you in your office, surrounded with people, listening to one, dictating to another, and at the same time writing to a third; could you then retain a sense of the presence of God? ' He answered, ' All that company and all that business no more hindered or lessened my communion with God than if I had been all alone in a church kneeling before the communion table.' Was it not the same case with him to whom Gregory Lopez said, ' Go and be an hermit in Mexico'? I am concerned for you; I am sorry you should be content with lower degrees of usefulness and holiness than you are called to. But I cannot help it: so I submit; and am still, my dear Miss March, Yours in sincere affection.

To Samuel Bardsley Date: LONDON, February 14, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR SAMMY, - So your mother is at rest! We shall go to her, though she will not return to us. I am glad you are so agreeably situated, and that you already see some fruit of your labor. About the 27th of March I expect to be at Chester. If a ship be ready at Parkgate, I purpose to embark directly; if not, I shall pay you a visit at Liverpool. [He sailed from Liverpool on March 31.] I fix upon nothing: let the Lord do as seemeth Him good. - I am, dear Sammy, Your affectionate brother.

To Dr. Lowth, Bishop of London Date: August 10, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- MY LORD,--Some time since, I received your Lordship's favour; for which I return your Lordship my sincere thanks. Those persons did not apply to the Society (For the Propagation of the Gospel in Foreign Parts.). because they had nothing to ask of them. They wanted no salary for their minister; they were themselves able and willing to maintain him. They therefore applied by me to your Lordship, as members of the Church of England, and desirous so to continue, begging the favour of your Lordship, after your Lordship had examined him, to ordain a pious man who might officiate as their minister. But your Lordship observes, 'There are three ministers in that country already.' True, my Lord; but what are three to watch over all the souls in that extensive country Will your Lordship permit me to speak freely I dare not do otherwise. I am on the verge of the grave, and know not the hour when I shall drop into it. Suppose there were threescore of those missionaries in the country, could I in conscience recommend these souls to their care Do they take any care of their own souls If they do (I speak it with concern!), I fear they are almost the only missionaries in America that do. My Lord, I do not speak rashly: I have been in America; and so have several with whom I have lately conversed. And both I and they know what manner of men the far greater part of these are. They are men who have neither the power of religion nor the form--men that lay no claim to piety nor even decency.

To Brian Bury Collins Date: LONDON, January 3, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR SIR, -- I had no great desire to see Lord George Gordon, [Wesley visited him at the Tower on Dec. 19, 1780. See Journal, vi. 301, for another account of their conversation.] fearing he wanted to talk to me about political matters; but when he sent a second and a third time, I wrote a line to Lord North, asking whether he had any objection to my seeing him. He answered immediately, ‘None in the world; but it lies properly with the Secretary of State.’ I then enclosed Lord North's letter in a line to Lord Stormont, who the next day sent me a warrant to see him. In our whole conversation I did not observe that he had the least anger or resentment to any one. He appeared to be in a very desirable spirit, entirely calm and composed. He seemed to be much acquainted with the Scripture both as to the letter and the sense of it. Our conversation turned first upon Popery, and then upon experimental religion. I am in great hopes this affliction will be sanctified to him as a means of bringing him nearer to God. The theory of religion he certainly has. May God give him the living experience of it! I hope you do not drop your correspondence with Mr. Brackenbury, Perhaps he never had greater need of you. I did not expect he would receive any more good from me. I can only commend him to God. I am glad you are so agreeably situated at Macclesfield. Mr. Simpson is indeed an agreeable man. [See letter of Aug. 1, 1780.] And I know very few young women in England who are equal to Hetty Roe. Peace be with you and yours! -- I am, dear sir, Your very affectionate servant.

To Mrs. Fletcher Date: BIRMINGHAM, July 12, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR SISTER, -- I was much pleased with the thought of meeting Mr. Fletcher and you here. But the will of the Lord be done! It gives me satisfaction to hear that the work of our Lord prospers in your hands. [Mrs. Fletcher had written Wesley on July 7, describing the work in Madeley.] That weak young man {whether with design or without) had damped it sufficiently. I trust the flame will now revive and increase on every side. It seems to have been the will of God for many years that I should have none to share my proper labor. My brother never did. Thomas Walsh began to do it; so did John Jones. But one died and one hinted. Dr. Coke promises fair; at present I have none like-minded. When a lot is cast, I have no more to say. Peace be with your spirits! -- I am, my dear sister, Your ever affectionate brother.

To Ann Bolton Date: NEAR LONDON, August 3, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR NANCY, -- I thought you had known the truth of the old saying, ‘A Friend is made for adversity.’ Very probably you have suffered more by keeping your sufferings to yourself. But still we know the Lord is King and ruleth all things both in heaven and earth. I am glad your brother's distresses are a little relieved. I shall not be sorry when he is entirely quit of Finstock. I never expected great things from it; but I thought he knew better than me. [See letters of Sept. 9, 1781, and Jan. 5, 1783.] I believe, if you feed the poor man three or four weeks with absolutely nothing but bread and milk, it will totally restore his senses. I have known it tried here, and the patient recovered entirely. Miss Ritchie is just alive; she is still hovering between life and death. I have divided Nottingham Circuit into two, and stationed Brother Warwick [Thomas Warwick (1778-1809), who appears in the Minutes for Leicestershire, was a laborious and successful preacher. See letter of March 6, 1788.] in the Derby part of it. Do not, my dear Nancy, again delay so long writing to Yours most affectionately.

To Matthem Mayer Date: LONDON, December 13, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BROTHER, -- No chastening is joyous for the present; but it will bring forth peaceable fruit. The Lord gave, and the Lord hath taken away -- that He may give you Himself. We will make room for the little boy at Kingswood. You may send him whenever you have an opportunity. If you choose it rather, you may change places for two or three months with one of the preachers in any of the neighboring circuits. I am Your affectionate friend and brother.

To Susanna Knapp Source: The Letters of John Wesley (1784) Author: John Wesley --- [BRISTOL, March 4, 1784.] MY DEAR SUKY, - I am glad to find you are still desiring and seeking the best portion. To-morrow fortnight I hope to see you at Worcester. It gives me pleasure to learn that Mrs. Knapp's health is in some measure restored. We are sure of this - Health we shall have if health be best. I am a good deal better than I was in autumn; but we are always well while we are in our Lord's hands. - I am, my dear Suky, Yours affectionately.

3. But the case is widely different between England and North America. Here there are bishops who have a legal jurisdiction: in America there are none, neither any parish ministers. So that for some hundred miles together there is none either to baptize or to administer the Lord's supper. Here, therefore, my scruples are at an end; and I conceive myself at full liberty, as I violate no order and invade no man's right by appointing and sending laborers into the harvest. 4. I have accordingly appointed Dr. Coke and Mr. Francis Asbury to be Joint Superintendents over our brethren in North America; as also Richard Whatcoat and Thomas Vasey to act as elders among them, by baptizing and administering the Lord's Supper. And I have prepared a Liturgy little differing from that of the Church of England (I think, the best constituted National Church in the world), which I advise all the traveling preachers to use on the Lord's Day in all the congregations, reading the Litany only on Wednesdays and Fridays and praying extempore on all other days. I also advise the elders to administer the Supper of the Lord on every Lord's Day. 5. If any one will point out a more rational and scriptural way of feeding and guiding those poor sheep in the wilderness, I will gladly embrace it. At present I cannot see any better method than that I have taken. 6. It has, indeed, been proposed to desire the English bishops to ordain part of our preachers for America. But to this I object; (1) I desired the Bishop of London to ordain only one, but could not prevail. [See letter of Aug. 10, 1780.] (2) If they consented, we know the slowness of their proceedings; but the matter admits of no delay. (3) If they would ordain them now, they would likewise expect to govern them. And how grievously would this entangle us! (4) As our American brethren are now totally disentangled both from the State and from the English hierarchy, we dare not entangle them again either with the one or the other. They are now at full liberty simply to follow the Scriptures and the Primitive Church. And we judge it best that they should stand fast in that liberty wherewith God has so strangely made them free.

To Thomas Carlill Date: CORK, May 6, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - I desire you and no other preacher out of the Gainsborough Circuit to attend the Conference. I will pay the two guineas to Robert Armstrong. You may take Brother Fish in the place of Samuel Botts. Simon Kilham must in no wise be removed from Epworth. Encourage James Christie to read, and his gifts will increase. We cannot allow a baker to remain in our Society if he sells bread on the Lord's Day. But if he only bakes pies, as they call it, we do not exclude him; although we are convinced that to abstain even from this is the more excellent way. - I am, dear Tommy, Your affectionate friend and brother.

To Charles Atmore Date: BRISTOL, March 3, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR CHARLES, - Mr. Sagar, I doubt not, has shown you before this what places I propose visiting in the Colne Circuit. [See letter of Feb. 25.] If you think it best that any alteration should be made, you may send me word in time. I expect to be at Birmingham on Saturday, the 25th instant, and the day after at Manchester. I will administer the Lord's Supper wherever you see good. O be zealous, especially in enforcing Christian perfection! - I am, dear Charles, Your affectionate friend and brother.

To William Robarts Date: BRISTOL, September 25, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - I doubt not but you could say in the hour of trial, 'The Lord gave, and the Lord hath taken away: blessed be the name of the Lord!' Still, I really think you are not in your place. You are called to better things than standing behind a counter. Your spirit, your understanding, your gifts of various kinds, point out to you a more excellent way! O when will you break loose, and join heart and hand with, [See letters of Dec. 6, 1785, and Dec. 9, 1786, to him.] dear Billy, Your affectionate brother. I set out for London this afternoon.

To Sarah Mallet Date: BRISTOL, October 6, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR SISTER, -- Ever since I saw you I have felt a great love for you and a desire to see you again. When I come to Harwich I hope you will find means to be there; afterwards probably I may visit you at Long Stratton. I am glad you wrote. I have lately seen a young woman [Miss Bisson, of St. Heller. See letters of Aug. 4 and Dec. 17 to her. Compare those of July 4, 1787, and Aug, 8, 1788, to Lady Maxwell.] in the Isle of Jersey whose experience is as extraordinary as yours; in one thing it seems to be more clear than yours -- namely, in her communion with the blessed Trinity, with God the Father and God the Son and God the Holy Ghost. It seems to me that no weapon that is formed against you shall prosper if you keep clear of inordinate affection. O keep your heart with all diligence! Mark the first risings of desire. Roll yourself (as David speaks) upon the Lord, and He is and always will be your sufficient portion. On Monday I am to return to London. Whenever you have leisure write freely to, my dear Sally, Yours affectionately.

To David Gordon Date: BATH, February 29, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I am glad to find that matters are not so bad as they were represented, as to preaching in the morning and meeting the leaders. I hope there has been no blame, and I trust you have not willingly neglected your circuit. It would be worth while to talk at large with that young man who neglects the Lord's Supper. But if he obstinately persists in that neglect, you can't give him any more tickets for our Society. Be exact in all things. -- I am, dear David, Your affectionate friend and brother.

To Mrs. Charles Wesley Source: The Letters of John Wesley (1788) Author: John Wesley --- MACCLESFIELDD, Friday, April 4, 1788. DEAR SISTER, -- Half an hour ago I received a letter from Mr. Bradburn informing me of my brother's death. [Charles Wesley died on March 29. See letter of April 12 to her.] For eleven or twelve days before, I had not one line concerning him. The last I had was from Charles, which I delayed to answer, expecting every day to receive some further information. We have only now to learn that great lesson, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!' If it had been necessary, in order to serve either him or you, I should not have thought much of coming up to London. Indeed, to serve you, or your dear family, in anything that is in my power, will always be a pleasure to, dear sister, Your affectionate friend and brother.

To Dr. Coke Date: GLASGOW, May 16, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR SIR, -- I came hither this morning. There is a fair opening at Dumfries and a prospect of much good. I like your proposal concerning Joseph Cownley, and will talk with him about it if I live to see Newcastle. As I said before, so I say still, I cannot, I dare not, leave the Church, for the reasons we all agreed to thirty years ago in the conference at Leeds. Thus far only I could go. On condition that our people would receive the Lord's supper once a month either at St. Patrick's or their own parish church (the reasonableness of which should be strongly and largely explained), -- on this condition I would allow Henry Moore to read the morning service at Whitefriar's on the other Sundays. I wonder at the imprudence of Mr. Edward Smyth to say nothing of his unkindness. You did well in changing the stewards at Waterford. -- I am, dear sir, Yours most affectionately.

To Mrs. Cock (Jane Bisson) Date: EDINBURGH, May 20, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SISTER, -- From my long delay to answer, you might conclude I had forgotten you; but that is impossible. I shall not easily forget the agreeable conversations I had with you at Mont Plaisir and the plain and artless account which from time to time you have given me of your experience. I shall be glad to know how you have found your soul since you altered your condition. You must needs have abundantly more care now than you had in a single life. And are you able still, among all these cares, to attend upon the Lord without distraction Does nothing make you unattentive to His presence Is there no intermission of your communion with the Father and the Son When you have leisure, you will send an answer to, [See letters of April 17 and June 26 to Adam Clarke.] my dear sister, Yours very affectionately. You may direct to London.

To Joseph Taylor Date: LONDON, November 16, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR JOSEPH, -- I take knowledge of your spirit, and believe it is your desire to do all things right. Our friends at Newark should not have forgotten that we have determined over and over 'not to leave the Church.' Before they had given you that foolish advice they should have consulted me. I desire you would not wear the surplice nor administer the Lord's supper any more. [Taylor had been ordained for Scotland. See letters of Nov. 11 1786, and Feb. 11 1789, to him.] -- I am, dear Joseph, Your affectionate friend and brother.

To Abraham Case Source: The Letters of John Wesley (1789) Author: John Wesley --- LONDON, February [7], 1789. DEAR ABRAHAM, -- I make no doubt but He that loved you enabled you to say yea from the ground of thy heart. 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.' Especially as the Lord made her ready before He took her to Himself. But although it has pleased God to remove her, you cannot quit the task which He has assigned you. You are still to watch over both the children and the infant Society, and in due time God will provide you with another helper. -- I am Your affectionate brother.

To Peard Dickinson Date: DUBLIN, April 11, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- As soon as ever Sister Dickinson is able to go abroad let her enter upon her labor of love. In things of this kind particularly delays are dangerous. Every good purpose will cool and die away if it is not as soon as possible put in execution. Only let us not undertake too much at a time. Generally one visit will be enough for one day, and that should not last above half an hour, or an hour at farthest. I wrote a few days since to Mr. Hanby concerning his baptizing and administering the Lord's supper wherever he goes. He answers me, 'He intends to do still, for he believes it to be his duty.' I wish Brother Creighton and Moore and Rankin and you would spend an hour together, as it is a point of the utmost importance, and consider what steps are to be taken in this matter. Can this be connived at If so, I fear it is a blow at the very root of Methodism. And if not, you see the consequence: he will join John Atlay. Consider likewise another point: ought we to suffer Dr. Coke to pick out one after another the choicest of our young preachers [Evidently for his missionary work.] Peace be with your spirits! -- I am Your affectionate friend and brother.

To Ann Bolton Date: LEEDS, August 1, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- I thank you for sending me so particular an account of your sister's death. 'Right precious in the sight of the Lord is the death of His saints.' It is well you have learned to say, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!' And you can say it even When loss of friends ordained to know, -- Next pain and guilt, the sorest ill below. [S. Wesley, jun., on Dr. Gastrell.] But why does our Lord inflict this upon us Not merely for His pleasure, but that we may be partakers of His holiness. It is true one grand means of grace is the doing the will of our Lord. But the suffering it is usually a quicker means and sinks us deeper into the abyss of love. It hath pleased God to lead you in the way of suffering from your youth up until now. For the present this is not joyous, but grievous; nevertheless it has yielded peaceable fruit. Your soul is still as a watered garden, as a field which the Lord hath blessed. Cleave to Him still with full purpose of heart. To His tender care I commend you; and am Yours affectionately.

To Thomas Morrell Date: LONDON, February 4, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- You gave me a very agreeable account of the progress of the gospel in America. One would hope the time is approaching when the earth shall be filled with the knowledge of the glory of the Lord. Indeed, the amazing revolutions which have [been in] Europe [The States-General met on May 5, 1789. The Bastille was destroyed on July 14, and the Royal family put under arrest on Oct. 5. See letter of March to William Black.] seem to be the forerunners of the same grand event. The poor infidels, it is true, who know nothing of God, have no such design or thought. But the Lord sitteth above the waterfloods, the Lord remaineth a king for ever. Meantime it is expedient that the Methodists in every part of the globe should be united together as closely as possible. That we may all be one is the prayer of Your affectionate friend and brother. I have seen nothing of Brother Garrettson's letter. [This probably refers to a letter with his Journal, which went down with the ship that was bringing it. See Bangs's Garrettson, p. 176; and previous letter.]

To Dr. Pretyman Tomline, Bishop of Lincoln () Source: The Letters of John Wesley (1790) Author: John Wesley --- [March 1790.] MY LORD, -- I am a dying man, having already one foot in the grave. Humanly speaking, I cannot long creep upon the earth, being now nearer ninety than eighty years of age. But I cannot die in peace before I have discharged this office of Christian love to your Lordship. I write without ceremony, as neither hoping nor fearing anything from your Lordship or from any man living. And I ask, in the name and in the presence of Him to whom both you and I are shortly to give an account, why do you trouble those that are quiet in the land those that fear God and work righteousness Does your Lordship know what the Methodists are that many thousands of them are zealous members of the Church of England, and strongly attached not only to His Majesty but to his present Ministry Why should your Lordship, setting religion out of the question, throw away such a body of respectable friends Is it for their religious sentiments Alas, my Lord! is this a time to persecute any man for conscience' sake I beseech you, my Lord, do as you would be done to. You are a man of sense; you are a man of learning; nay, I verily believe (what is of infinitely more value), you are a man of piety. Then think, and let think. I pray God to bless you with the choicest of His blessings. -- I am, my Lord, &c.

To Peter Garforth Date: MANCHESTER, April 2, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- It would give me pleasure to see you anywhere, and particularly at Skipton. But I am afraid it will not be in my power. Since my last illness I cannot preach so often as I used to do. But let us do what we can, and our Lord be well pleased. -- I am Your affectionate brother. Mr. Garforth, At Skipton-in-Craven, Yorkshire.

To George. Sykes Date: LIVERPOOL, April 8, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- What says our Lord 'Let the dead bury their dead; but preach thou the gospel.' O refuse not Him that speaketh, but take up thy cross and follow Him! -- I am Your affectionate brother.

To Ann Bolton Date: LONDON, January 12, 1791. Source: The Letters of John Wesley (1791) Author: John Wesley --- MY DEAR NANCY, -- I thank you for your welcome present, and rejoice to hear that your health is better. What is it which is good for us that our Lord will not give if we can but trust in Him These last four days I have had better health than I had for several months before. Only my sight continues much as it was. But good is the work of the Lord! -- I am, my dear Nancy, Affectionately yours.

“Coming to himself, he called once and again, saying, ‘Child, where art thou? Behold, here are two days that thou hast not opened thy mouth in the praise of God.” Finding that none answered, and that she was not there, he perceived the vision related to her; and he groaned in spirit, and said, “O Saviour of the world, bring back this lamb into thy fold, that my grey hairs come not down with sorrow to the grave | Lord, despise not my supplication; but send down thy hand, and take her out of the mouth of the dragon that hath devoured her !’ “After a season he heard where she was; and, having learned all things concerning her, he called one of his friends, and said to him, ‘Bring me an horse and the habit of a soldier:’ And having put it on, with a large cap on his head, he left his cell, and rode away. Being come to the place, he alighted, and went in; and, after a time, said to the inn keeper, ‘Friend, I have heard thou hast a beautiful damsel here: Call her to me, that I may rejoice with her. Being called, she came. When the holy man saw her in her harlot’s attire, he was melting into tears; but he refrained himself, that she might not perceive it. After they sat down, she embraced him, and kissed his neck; and she smelled the smell of his cell, and called to mind past things; and, groaning deeply, said, ‘Woe is me! What am I?’ The inn-keeper, being astonished, said, “Mary, thou hast now been with us two years, and I never heard thee groan before, or heard such a word from thee. What is come to thee?” She answered, ‘Would I had died three years since; then I had been happy.” “Immediately Abraham said to him, ‘Prepare us a supper, that we may rejoice together; for I am come from far for her sake. After supper she said to him, ‘Let us go into the chamber: And when they were come in, he saw a bed made ready; and he sat upon it, and said, ‘Make fast the door.” She made it fast, and came to him.

After supper she said to him, ‘Let us go into the chamber: And when they were come in, he saw a bed made ready; and he sat upon it, and said, ‘Make fast the door.” She made it fast, and came to him. Having taken hold of her, so that she could not run away, he took off his cap, and said to her, weeping, ‘My child, Mary, dost thou not know me? Am not I he that brought thee up? Mary, what is come to thee? Who hath destroyed thee, my daughter? Where are thy prayers and thy tears, thy watching and holy exercise? My child, when thou hadst sinned, why didst thou not tell me, that I might have humbled myself for thee? My daughter, why hast thou done this? Why hast thou forsaken thy May, 1761.] JOURNAL. 59 father?” She remained in his hands as a lifeless stone, till he said to her with tears, ‘Dost thou not speak to me, my child, Mary? Dost thou not speak to me? Am I not come hither for thy sake? I have besought the Lord concerning thee.’ Till midnight he continued exhorting and comforting her. Then, coming a little to herself, she said to him weeping, “I cannot look at thee, for I am defiled with sin.” The blessed man replied, “On me be thy sin; only come, let us go to our place.” She said to him, “If it be possible for me to repent, and if God can accept my repentance, I come, and I fall down, and kiss thy steps, wetting them with my tears, that thou hast thus had compassion on me, a forlorn wretch, and art come hither to draw me out of the mire of sin.” And laying her head at his feet, she wept bitterly all the night; saying, ‘What shall I render thee for all thy benefits?’ “Early in the morning he set her upon the horse, and went before her with great joy. And being come to his place, he put her in the inner cell; where she gladly resumed her former exercise, with sackcloth and ashes, and much humiliation, with mourning and watching, and ceaseless calling upon God: And the merciful Lord gave her a sign that he accepted her repent ance, healing many that were sick, through her prayers.

15.--I preached about one at Birstal, and in the morning and evening at Leeds. I then rode about eighteen miles. On Monday morning I preached at Sheffield, and in the evening came to Derby. I had sent word that I did not intend to preach; but, after I had rested awhile in my Aug. 1762.] JOURNAL, 111 chamber, coming down and finding the house full of people, I spoke to them half an hour in a familiar manner, and then spent some time in prayer. I believe God touched some of their hearts; indeed it seemed none were unmoved. Tues. 17.--We rode to Northampton, the next day to Sundon, and on Thursday, 19, to London. Friday, 20. As I expected, the sower of tares had not been idle during my five months’ absence; but I believe great part of his work was undone in one hour, when we met at West-Street. I pointed out to those who had more heat than light, the snares which they had well nigh fallen into. And hitherto they were of an humble teachable spirit. So for the present the snare was broken. Sat. 21.--My brother and I had a long conversation with Mr. Maxfield, and freely told him whatever we disliked. In some things we found he had been blamed without cause; others he promised to alter; so we were throughly satisfied with the conversation, believing all misunderstandings were now removed. Mon. 23.--I set out, and on Tuesday reached Bristol. After spending two days there, on Friday, 27, I set out for the west; and having preached at Shepton and Middlesey in the way, came on Saturday to Exeter. When I began the service there, the congregation (beside ourselves) were two women, and one man. Before I had done, the Room was about half full. This comes of omitting field-preaching. Sun. 29.--I preached at eight on Southernay-Green, to an extremely quiet congregation. At the cathedral we had an useful sermon, and the whole service was performed with great seriousness and decency. Such an organ I never saw or heard before, so large, beautiful, and so finely toned; and the music of “Glory be to God in the highest,” I think exceeded the Messiah itself. I was well pleased to partake of the Lord’s Supper with my old opponent, Bishop Lavington. O may we sit down together in the kingdom of our Father !

We designed to lodge at the house on the other side; but could not get either meat, drink, or good words; so we were constrained to ride on to Cupar. After travelling near ninety miles, I found no weariness at all; neither were our horses hurt. Thou, O Lord, dost save both man and beast ! Sat. 16.--We had a ready passage at Kinghorn, and in the evening I preached on the Calton-Hill, to a very large congregation; but a still larger assembled at seven on Sunday morning in the High-School yard. Being afterwards informed that the Lord’s Supper was to be administered in the west kirk, I knew not what to do; but at length I judged it best to embrace the opportunity, though I did not admire the manner of administration. After the usual Morning Service, the Minister enumerated several sorts of sinners, whom he forbade to approach. Two long tables were set on the sides of one aisle, covered with table-cloths. On each side of them a bench was placed for the people. Each table held four or five and thirty. Three Ministers sat at the top, behind a cross-table; one of whom made a long exhortation, closed with the words of our Lord; and then breaking the bread, gave it to him who sat on each side of him. A piece of bread was then given to him who sat first on each of the four benches. He broke off a little piece, and gave the bread to the next; so it went on, the Deacons giving more when wanted. A cup was then given to the first person on each bench, and so by one to another. The Minister continued his exhortation all the time they were receiving; then four verses of the twenty second Psalm were sung, while new persons sat down at the tables. A second Minister then prayed, consecrated, and exhorted. I was informed the Service usually lasted till five in the evening. How much more simple, as well as more solemn, is the Service of the Church of England The evening congregation on the hill was far the largest I 184 REv. J. wesley’s [June, 1764. have seen in the kingdom; and the most deeply affected. Many were in tears; more seemed cut to the heart. Surely this time will not soon be forgotten.

But, to my surprise, I found her as ignorant of the mature of religion as an Hot tentot. And many such I have found in Scotland; able to read, nay, and repeat the Catechism, but wholly unacquainted with true religion, yea, and all genuine morality. This evening we were in the House; but the next I preached abroad to many more than the House could contain. On Friday the number was greatly increased, but much more on Saturday. I then enlarged upon communion with God, as the only real, scriptural religion. And I believe many felt, that, with all their orthodoxy, they had no religion still. What a difference there is between the society here, and that at Dundee There are about sixty members there, and scarce more than six scriptural believers. Here are seventy four members, and near thirty among them lively, zealous believers; one of whom was justified thirty years ago, and another of them two-and-forty: And several of them have been for many years rejoicing in God their Saviour. Sun. 22.--At seven I was obliged to preach abroad, and the word sunk deep into the hearers. I almost wondered at myself for speaking so plain, and wondered how they could bear it. It is the Lord’s doing ! In the afternoon Mr. Gillies was unusually close and convincing. At five I preached on, “O that thou hadst known, at least in this thy day, the things that make for thy peace l’” I almost despaired of making the whole congregation hear; but by their behaviour it seems they did. In the close I enlarged upon their prejudices, and explained myself with regard to most of them. Shame, concern, and a mixture of various passions, were painted on most faces; and I perceived the Scots, if you touch but the right key, receive as lively impressions as the English. Mon. 23.--We rode in a mild, cool day, to Thorny-Hill, about sixty (measured) miles from Glasgow. Here I met with Mr. Knox’s “History of the Church of Scotland; ” and could 254 Rev. J. wesLEY’s [June, 1766. any man wonder, if the members of it were more fierce, sour, and bitter of spirit, than some of them are?

She said, ‘Sir, I have it now ! I have it now I and more abundantly. My soul is so full of love, that my body is almost overpowered. It will be but a little while, and we shall meet in glory.’ “Mon. 9. I visited her again, and found her singing as well as her weak body would permit. I asked, ‘Are you as happy now, as when I saw you last?” She said, ‘Yes, I am; I have not the shadow of a doubt. I had many conflicts with a wicked heart; but those are all over now; the Lord has finished his work. She conversed now like one on Pisgah’s top, in sight of 292 REv. J. wesi.EY’s [July, 1767. the new Jerusalem; often saying, “My work is begun, which shall never end; I shall praise him to all eternity.’ “She was asked, ‘Can you wait the Lord’s leisure to release you?” She said, ‘Yes, yes; as long as he pleases. My pain is gone; this also he has done for me; and why should I not wait patiently?’ But it was not long before her pains returned with redoubled violence; and sometimes a groan was extorted from her; but not the least complaint. Yea, she often broke out in a rapture of love, crying, ‘I cannot express the happiness I feel,’ “Fri. 13. After dozing a little, she awaked in a transport, saying, ‘O! you cannot conceive the joy I feel. You know but in part; but when that which is perfect is come, you shall know even as you are known.” She spoke with regard to some glorious views which she then had of her dear Redeemer. “During her last pains, which were the sharpest of all, the devil made his last effort. She was in a violent struggle about half an hour. Then she stretched out her hands, and said, “Glory to Jesus! O love Jesus! love Jesus! He is a glorious Jesus ! He has now made me fit for himself! When the harvest is ripe, the sickle is put in.” She asked for a little wine-and-water; but she could not swallow it. She said, ‘I have long been drinking wine-and-water here; now I shall drink wine in my Father's kingdom.

He was diligent in the use of all the means of grace; very rarely, during his health, missing the morning preaching at five, though he lived above a mile from the Room. “About a year ago, he took his leave of the society; telling them, that it was with great pleasure he had joined and con tinued with them; that it was in this despised place the Lord first manifested himself to his soul; that no tongue could tell what he had since enjoyed under that roof; that the same Jesus had enabled him to hold on thus far, and he hoped to be with him soon; adding, “I do not expect to see you any more here, but have no doubt of meeting you in glory.’ “During the last twenty days of his life, he took no other sustenance than, now and then, a tea-spoon full of wine, or of balm-tea. About fourteen days before his death, his tongue turned black, with large chops in it, through the heat of his stomach; and his lips were drawn two or three inches apart, so that it was difficult for him to speak. In this condition he lay waiting for his discharge, saying, sometimes, ‘I am, as it were, two persons: The body is in torturing pain; the soul is in sweet peace. He frequently said, ‘I long to be gone ! Come, Lord Jesus; come quickly l’ When I asked, “Do you desire to see” such a person? He said, ‘I desire to see none but Jesus. To him I leave my dear wife and children: I have no care about them.’ 300 REv. J. wesley's [Sept. 1767. “The next day Satan violently assaulted his faith; but instantly our Lord appeared in all his glory, and he was filled with love and joy unspeakable, and said, “Call my friend, and let him see a dying Christian. O what do I feel ! I see my Lord has overcome for me. I am his : Praise the Lord! Praise the Lord! Hallelujah I Hallelujah!’ He desired them that were present to sing; and began, Jesu, lover of my soul | He then desired the text for his funeral sermon might be 1 Cor. iv. 17.

Praise him for me, and praise him for ever ! Let everything that hath breath praise the Lord. “Since the Lord has not only been gracious to my soul, but has entrusted me with a share of this world’s good, I am under an equal obligation to be faithful, in this as in the other gifts of God. Now especially, when help is so much wanted, I ought to be the more careful. Suffer me, Sir, to speak freely of myself: I have about forty-seven pounds a year. As to my disbursements, for apparel, I buy the most lasting and, in general, the plainest I can. I buy no furniture but what is necessary and cheap. I make my own fire, and get my own breakfast and supper. I pay six-pence to one of our friends for my dinner. I drink herb-tea, and thereby save at least a shilling a week. I seldom drink tea in an afternoon, but sup at six, on bread and cheese, with milk and water; so I save at least eight-pence by dropping tea in the afternoon. I fasted much till my health was greatly impaired. Then I used abstinence on Wednesdays, Fridays, and other fast-days, till I was obliged to leave this off too; but not till I was quite indifferent as to what I eat. So I determined, if I cannot retrench a meal, I can retrench the expense of a meal twice a week, as on other fast-days; using potatoes, milk, or some other cheap thing. Thus I have four-pence per dinner twice a week, which, with the one shilling and eightpence, makes two shillings and four-pence per week, without retrenching one necessary meal. Now this two shillings and four-pence would buy as much meat as, made into broth, would nearly suffice for a small family. To be short, the expense for Nov. 1767.] JOURNAL. 307 myself-meat, drink, clothes, and washing, is not twenty-eight pounds per annum; so that I have near twenty pounds to return to God in the poor. Now, if every Christian family, while in health, would thus far deny themselves, would twice a week dine on the cheapest food, drink in general herb-tea, faithfully calculate the money saved thereby, and give it to the poor over and above their usual donations, we should then hear no complaining in our streets, but the poor would eat and be satisfied.

I came to Aberdeen. Here I found a society truly alive, knit together in peace and love. The congregations were large both morning and evening, and, as usual, deeply attentive. But a company of strolling players, who have at length found place here also, stole away the gay part of the hearers. Poor Scotland: Poor Aberdeen This only was wanting to make them as completely irreligious as England. Fri. 29.--I read over an extremely sensible book, but one that surprised me much: It is “An Inquiry into the Proofs of the Charges commonly advanced against Mary, Queen of Scotland.” By means of original papers, he has made it more clear than one would imagine it possible at this distance, 1. That she was altogether innocent of the murder of Lord 318 REv. J. weslEY’s [May, 1768. Tarnley, and no way privy to it: 2. That she married Lord Bothwell (then near seventy years old, herself but four-and twenty) from the pressing instance of the Nobility in a body, who at the same time assured her, he was innocent of the King’s murder: 3. That Murray, Morton, and Lethington, themselves contrived that murder, in order to charge it upon her; as well as forged those vile letters and sonnets which they palmed upon the world for hers. “But how then can we account for the quite contrary story, which has been almost universally received?” Most easily. It was penned and published in French, English, and Latin, (by Queen Elizabeth’s order,) by George Buchanan, who was Secretary to Lord Murray, and in Queen Elizabeth’s pay; so he was sure to throw dirt enough. Nor was she at liberty to answer for herself. “But what then was Queen Elizabeth?” As just and merciful as Nero, and as good a Christian as Mahomet. Sun. MAY 1.--I preached at seven in the new Room; in the afternoon at the College kirk, in Old-Aberdeen. At six, knowing our House could not contain the congregation, I preached in the Castle-gate, on the paved stones. A large number of people were all attention; but there were many rude, stupid creatures round about them, who knew as little of reason as of religion: I never saw such brutes in Scotland before. One of them threw a potato, which fell on my arm: I turned to them; and some were ashamed. Mon.

I went on to Trevecka. Here we found a concourse of people from all parts, come to celebrate the Countess of Huntingdon’s birth-day, and the Anniversary of her School, which was opened on the twenty-fourth of August, last year. I preached, in the evening, to as many as her chapel could well contain; which is extremely neat, or rather, elegant; as is the dining-room, the school, and all the house. About nine Howell Harris desired me to give a short exhorta tion to his family. I did so; and then went back to my Lady’s, and laid me down in peace. Thur. 24.--I administered the Lord's Supper to the family. At ten the Public Service began. Mr. Fletcher preached an cxceeding lively sermon in the court, the chapel being far too small. After him, Mr. William Williams preached in Welsh, till between one and two o'clock. At two we dined. Mean time, a large number of people had baskets of bread and meat carried to them in the court. At three I took my turn there, then Mr. Fletcher, and, about five, the congregation was dismissed. Between seven and eight the love-feast began, at which I believe many were comforted. In the evening several of us retired into the neighbouring wood, which is exceeding pleasantly laid out in walks; one of which leads to a little mount, raised in the midst of a meadow, that commands a delightful prospect. This is Howell Harris's work, who has likewise greatly enlarged and beautified his house; so that, with the gardens, orchards, walks, and pieces of water that surround it, it is a kind of little paradise. Fri. 25.--We rode through a lovely country to Chepstow. I had designed to go straight on, but yielded to the impor tunity of our friends to stay and preach in the evening. Meantime, I took a walk through Mr. Morris's woods. There is scarce any thing like them in the kingdom. They stand on the top, and down the side, of a steep mountain, hanging in a semicircular form over the river. Through these woods abundance of serpentine walks are cut, wherein many seats and alcoves are placed; most of which command a surprising prospect of rocks and fields on the other side of the river. And must all these be burned up? What will become of us then, if we set our hearts upon them?

But why should he condemn wine toto genere, which is one of the noblest cordials in nature? Yet stranger, why should he condemn bread? Great whims belong to great men. Tues. 10.--I preached at Bath; Wednesday, 11, at Frome; Thursday, 12, at Keynsham. Here, too, the seed, which seemed lost for so many years, at length begins to spring up. After seeing so many instances of this kind, how can we despair of any people? Saturday, 14. I preached abroad at Bedminster. Many horsemen stopped, and had strange things brought to their ears: Perhaps some of whom, we may hear, by and by, were found of Him they sought not. Sun. 15.--At eight I preached on the quay; at five in St. James’s, Barton. Many strangers stopped at both places. Surely this is casting our bread upon the waters! This week I visited the rest of the neighbouring societies, and found them increasing both in grace and number. Thursday, 26. I preached once more at Bath, to an elegant congregation, on, “Knowledge puffeth up.” But, I trust, many of them can witness that “love edifieth ;” builds us up both in holiness and happiness. Mon. 30.--I took leave of Bristol for the present; and, having preached at Pensford and Shepton-Mallet in the way, came to Shaftesbury; and preached to a numerous congre gation, but wonderfully unconcerned. I scarce know a town in England where so much preaching has been to so very little purpose. Tues. OCTOBER 1.--I went on to Salisbury. Wednesday, 2. I preached at Whitchurch; Thursday, 3, at Winchester. I now found time to take a view of the cathedral. Here the sight of that bad Cardinal’s tomb, whom the sculptor has placed in a posture of prayer, brought to my mind those fine lines of Shakspeare, which he put into the mouth of King Henry the Sixth : Lord Cardinal, If thou hast any hope of Heaven's grace, Give us a sign. He dies, and makes no sign. On Thursday and Friday evening I preached at Ports mouth Common. Saturday, 5. I set out at two. About ten some of our London friends met me at Cobham, with 444 REv. J. wesLEY’s [Oct. 1771. whom I took a walk in the neighbouring gardens, inexpress ibly pleasant, through the variety of hills and dales; and the admirable contrivance of the whole.

It is a pleasant town, finely situated on a rising ground, in the midst of fruitful hills; and has a larger market-place than any I have seen in England, not excepting Norwich or Yarmouth. At six I preached in the old Danish fort, to the largest congregation I have had in the kingdom. The next morning I preached to a great part of them again; and again the word sunk “as the rain into the tender herb.” I preached at Roasky at noon, and Sydare in the evening. Wednesday, 31. I hobbled on, through a miserable road, as far as wheels could pass, and then rode on to Lisleen. After dinner, we hastened to Dargbridge, and found a large congre gation waiting. They appeared, one and all, to be deeply serious. Indeed there is a wonderful reformation spreading throughout this whole country, for several miles round. Out ward wickedness is gone; and many, young and old, witness that the kingdom of God is within them. Thur. JUNE 1.-I reached Londonderry: But I had so deep an hoarseness, that my voice was almost gone. However, pounded garlick, applied to the soles of my feet, took it away before the morning. JUNE 4, (Being Whitsunday.) The Bishop preached a judicious, useful sermon, on the blasphemy of the Holy Ghost. He is both a good writer, and a good speaker; and he celebrated the Lord's Supper with admirable solemnity. Hence I hastened to the New-Buildings. The sun was intensely hot, as it was on Monday and Tuesday. Six such days together, I was informed, have not been in Ireland for several years. Mon. 5.-I examined the society, growing in grace, and June, 1775.] JOURNAL. 47 increased in number, from fifty-two to near seventy. Tues day, 6. The Bishop invited me to dinner; and told me, “I know you do not love our hours, and will therefore order dinner to be on table between two and three o’clock.” We had a piece of boiled beef, and an English pudding. This is true good breeding. The Bishop is entirely easy and unaffected in his whole behaviour, exemplary in all parts of public worship, and plenteous in good works. Wed. 7.--About noon I preached a few miles from Stra bane; in the evening at Lisleen; and the next at Castle Caulfield. In the night the rain came plentifully through the thatch, into my lodging-room.

Shall the fool still say in his heart, “There is no God?” Sun. 25.--I buried the remains of William Evans, one of the first members of our Society. He was an Israelite indeed, open (if it could be) to a fault; always speaking the truth from his heart. Wednesday, 28. I looked over a volume of Lord Lyttelton's Works. He is really a fine writer, both in verse and prose, though he believed the Bible; yea, and feared God In my scraps of time I likewise read over Miss Talbot's Essays; equal to any thing of the kind I ever saw. She was a woman of admirable sense and piety, and a far better poet than the celebrated Mrs. Rowe. But here too Heaven its choicest gold by torture tried After suffering much, she died of a cancer in her breast. Fri. MARCH 1.-As we cannot depend on having the Foun. dery long, we met to consult about building a new chapel. Our petition to the City for a piece of ground lies before their Com. mittee; but when we shall get any farther, I know not: So I determined to begin my circuit as usual; but promised to return whenever I should receive notice that our petition was granted. On Sunday evening I set out, and on Tuesday reached March, 1776.] JOURNAL. 09 Bristol. In the way I read over Mr. Boöhm's Sermons, Chaplain to Prince George of Denmark, husband to Queen Anne. He was a person of very strong sense, and, in general, sound in his judgment. I remember hearing a very remark able circumstance concerning him, from Mr. Fraser, then Chaplain to St. George's Hospital. “One day,” said he, “I asked Mr. Boëhm, with whom I was intimately acquainted, ‘Sir, when you are surrounded by various persons, listening to one, and dictating to another, does not that vast hurry of business hinder your communion with God?” He replied, “I bless God, I have just then as full communion with him, as if I was kneeling alone at the altar.’” Wed. 6.--I went down to Taunton, and at three in the afternoon opened the new preaching-house. The people showed great eagerness to hear. Will they at length know the day of their visitation? Thursday, 7.

They might have entered it with per fect ease. The wind was fair; there was no fleet to oppose them; and the island, which is the grand security of the place, being incapable of giving them any hinderance; for there was scarce any garrison, and the few men that were there had no wadding at all, and but two rounds of powder.” But had they not cannon 2 Yes, in abundance; but only two of them were mounted ! Why then did they not go in, destroy the dock, and burn, or at least plunder, the town 2 I believe they could hardly tell themselves.--The plain reason was, the bridle of God was in their teeth; and he had said, “Hitherto shall ye come, and no farther.” After preaching at Tiverton, Halberton,Taunton, and South Brent in the way, on Saturday, 4, I returned to Bristol. Sun. 5.--Being willing to make the best of the fine weather, I preached at eight on the quay, on, “The Lord sitteth above the water-flood: And the Lord remaineth a King for ever.” At ten I began the service at Kingswood; and in the afternoon preached in the avenue, to a multitude of people. But we had five or six times as many at King's Square; and great was our rejoicing in the Lord. Mon. 6.--I preached on David’s prayer, “Lord, turn the counsel of Ahithophel into foolishness.” And how remarkably has he heard this prayer with regard to the French Ahithophels! Wed. 8.--I preached at Paulton, where the people are still all alive, and the society is still as one family; consequently it increases both in grace and number. At six I preached at Pensford, and spent a pleasant evening with the lovely family at Publow. Where is there such another? I cannot tell: I doubt, not in Great Britain or Ireland. Sun. 12.--I found it work enough to read Prayers, and preach, and administer the sacrament to several hundred people. But it was comfortable work; and I was no more tired at the end than at the beginning. Mon. 13.--I preached at Bath and Bradford; on Tuesday, at the end of the new House, in Frome. Wednesday, 15. I Oct. 1779.] JOURNALs 167 preached at Malcolm and Shaftesbury; Thursday, 16, at Shepton-Mallet. Here also, as well as at Paulton, (the two most unlikely places in the Circuit,) a spreading flame is kindled.

Thur. 9.--In speaking on those words, “Set thy house in order; for thou shalt die and not live,” I took occasion to exhort all who had not done it already, to settle their temporal affairs without delay. Let not any man who reads these words put it off a day longer Mon. 13.--I retired to Lewisham, and settled the society book. Fifty-seven members of the society have died this year; and none of them “as a fool dieth.” An hundred and seventy have left the society. Such are the fruits of senseless prejudice. Sat. 25.--We began the service at the new chapel, as usual, at four in the morning. Afterwards Iread prayers and preached and administered the Lord's Supper at West-Street. In the afternoon I preached at the new chapel again; then met the society; and afterwards, the married men and women. But after this I was no more tired than when I rose in the morning. Wed. 29.--Mr. Hatton, lately come from America, gave us an account of his strange deliverance. He was Collector of the Customs for the eastern ports of Maryland, and zealous for King George. Therefore the rebels resolved to dispatch him ; and a party was sent for that purpose under one Simpson, who owed Dec. 1779.] JOURNAL. 173 him five hundred pounds. But first he sent him the following note :-- “WE are resolved to have you dead or alive. So we advise you to give yourself up, that you may give us no more to able. “I am, Sir, “Your obedient servant.” Mr. Hatton not complying with this civil advice, a party of rifle-men were sent to take him. He was just going out, when a child told him they were at hand, and had only time to run and get into a hollow which was under the house. The maid clapped to the trap-door, and covered it over with flax. They searched the house from top to bottom, opened all the closets, turned up the beds, and, finding nothing, went away. He was scarce come out, when another party beset the house, and came so quick, that he had but just time to get in again; and the maid, not having flax enough at hand, covered the door with foul linen.

Indeed some of them seemed at first disposed to mirth; but they were soon as serious as death. And truly the power of the Lord was present to heal those that were willing to come to the throne of grace. Thursday, 18. I read, with great expectation, Dr. Watts’s “Essay on Liberty;” but I was much disappointed. It is abstruse and metaphysical. Surely he wrote it either when he was very young or very old. In the evening I endeavoured to preach to the hearts of a large congregation at Edinburgh. We have cast much “bread upon the waters” here. Shall we not “find it again,” at least “after many days?” Fri. 19.--I preached at Joppa, a settlement of colliers, three miles from Edinburgh. Some months ago, as some of them were cursing and swearing, one of our Local Preachers going by, reproved them. One of them followed after him, and begged he would give them a sermon. He did so several times. Afterwards the Travelling Preachers went, and a few quickly agreed to meet together. Some of these now know in whom they have believed, and walk worthy of their profession. Sat. 20.--I took one more walk through Holyrood House, the mansion of ancient Kings. But how melancholy an appearance does it make now ! The stately rooms are dirty as stables; the colours of the tapestry are quite faded; several of the pictures are cut and defaced. The roof of the royal chapel is fallen in ; and the bones of James the Fifth, and the once beautiful Lord Darnley, are scattered about like those of sheep or oxen. Such is human greatness | Is not “a living dog better than a dead lion ?” 182 REv. J. WESLEY’s [May, 1780. Sun. 21.--The rain hindered me from preaching at noon upon the Castle-Hill. In the evening the House was well filled, and I was enabled to speak strong words. But I am not a Preacher for the people of Edinburgh. Hugh Saunderson and Michael Fenwick are more to their taste. Tues. 23.−A gentleman took me to see Roslyn Castle, eight miles from Edinburgh. It is now all in ruins, only a small dwelling-house is built on one part of it.

25.--We prayed that God would “stay the bottles of heaven;” and he heard our prayer. I preached at Mousehole about nine, to a large congregation ; to a larger at Buryan, about two: But that at St. Just in the evening exceeded both Sept. 1782.] JOURNAL. 235 of them put together. After visiting the other societies, I came to Redruth on Saturday, 31. I preached there in the evening, and at noon on Sunday, SEPTEMBER 1. Afterwards I expounded the Parable of the Sower at Gwennap, to how many thousands I know not. But all (I was informed) could hear distinctly. “This is the Lord’s doing.” Mon. 2.-I went on to Port-Isaac. Tuesday, 3. I preached in the street at Camelford. Being informed here, that my old friend, Mr. Thompson, Rector of St. Gennis, was near death, and had expressed a particular desire to see me, I judged no time was to be lost. So, borrowing the best horse I could find, 1 set out, and rode as fast as I could. On the way, I met with a white-headed old man, who caught me by the hand, and said, “Sir, do you not know me?” I answered, “No.” He said, “My father, my father I am poor John Trembath.” I desired him to speak to me in the evening at Launceston; which he did. He was for some time reduced to extreme poverty, so as to hedge and ditch for bread; but in his distress he cried to God, who sent him an answer of peace. He likewise enabled him to cure a gentleman that was desperately ill, and afterward several others; so that he grew into reputation, and gained a competent livelihood. “And now,” said he, “I want for nothing; I am happier than ever I was in my life.”o I found Mr. Thompson just alive, but quite sensible. It seemed to me as if none in the house but himself was very glad to see me. He had many doubts concerning his final state, and rather feared, than desired, to die; so that my whole business was to comfort him, and to increase and con firm his confidence in God. He desired me to administer the Lord's Supper, which I willingly did; and I left him much happier than I found him, calmly waiting till his change should come. NEWINGToN, January 19, 1786.

1782. spirits, till, three or four days after, she felt a pain in her breast, lay down, and in four minutes died. One of the ventricles of her heart burst; so she literally died of a broken heart. When old Mr. Perronet heard that his favourite child, the stay of his old age, was dead, he broke into praise and thanksgiving to God, who had “taken another of his children out of this evil world !” But Mr. H., meantime, has done nothing amiss. So both himself and his friends say ! Fri. 25.-I returned to London, and was glad to find Mr. Edward Smyth and his family just come from Dublin. Sunday, 27. At ten I took coach; reached Norwich on Monday noon, and preached at six in the evening. I stayed there on Tuesday; and Wednesday, 30, went to Yarmouth, where were the largest congregations I had seen for many years. Thursday, 31. I went on to Lowestoft, which is, at present, far the most com fortable place in the whole Circuit. Friday, Nov EMBER 1. Mr. Smyth and his wife gave us a strange account:--A little before they were married, her brother Samuel was about eight years old. One evening, as she was with Mr. Smyth, in one of the rows, at Yarmouth, both of them saw Samuel standing five or six yards off. She cried out, “Sammy, come hither; I want you;” but instantly he was gone. Just then he fell into the river. A large water-dog, which was on the bridge, directly leaped off, swam about and sought him, but could not find him. He then came out, and ran to his mother's house howling; nor would he leave her till he was put out by force. Sat. 2.-About nine I preached at Cove, a village nine or ten miles from Lowestoft : The poor people presently filled the House, and seemed to devour every word. About one, I preached at Loddon; and at Norwich in the evening. Sun. 3.--I administered the Lord’s Supper to about an hundred and forty communicants. I preached at half-past two, and again in the evening; after which I requested them to go away in silence, without any one speaking to another. They took my advice : They went away in profound silence, so that no sound was heard but that of their feet. Mon.

I found notice had been given of my preaching in the church ; and the Minister desired me to read Prayers. By this means I could not leave Buxton till eleven, nor reach Nottingham till after seven ; whereas I was to have preached at six. But Mr. Brackenbury came to town just in time to supply my place. 248 REv. J. Wesley’s [June, 1783. Sun. 25.--I had an easy day's work, as Mr. Bayley assisted me, by reading Prayers, and delivering the wine at the Lord's Table. Tues. 27.-I preached at Loughborough in the morning, and at Mountsorrel at one. While I was preaching, the rain, which was so wanted, began, and continued for eight-and forty hours. In the evening I preached at Leicester, where I always feel much liberty, and yet see but little fruit. After preaching at Northampton, Bedford, and Hinxworth, on Saturday, 31, I returned to London. Sun. JUNE 1.-I was refreshed by the very sight of the con gregation at the new chapel. Monday, 2, and the following days, I employed in settling my business, and preparing for my little excursion. Wednesday, 11. I took coach with Mr. Brackenbury, Broadbent, and Whitfield; and in the evening we reached Harwich. I went immediately to Dr. Jones, who received me in the most affectionate manner. About nine in the morning we sailed; and at nine on Friday, 13, landed at Helvoetsluys. Here we hired a coach for Briel, but were forced to hire a wagon also, to carry a box which one of us could have carried on his shoulders. At Briel we took a boat to Rotterdam. We had not been long there, when Mr. Ben met, a bookseller, who had invited me to his house, called upon me. But as Mr. Loyal, the Minister of the Scotch congrega tion, had invited me, he gave up his claim, and went with us to Mr. Loyal's. I found a friendly, sensible, hospitable, and, I am persuaded, a pious man. We took a walk together round the town, all as clean as a gentleman's parlour. Many of the houses are as high as those in the main street at Edinburgh; and the canals, running through the chief streets, make them convenient, as well as pleasant ; bringing the merchants’ goods up to their doors. Stately trees grow on all their banks.

30.-I had a long conversation with John M*Geary, one of our American Preachers, just come to England. He gave a pleasing account of the work of God there continually increasing, and vehemently importuned me to pay one more 290 REv. J. WESLEY’s [Oct. 1784. visit to America before I die. Nay, I shall pay no more visits to new worlds, till I go to the world of spirits. Sat. October 2.--It pleased God once more to pour out his Spirit on the family at Kingswood. Many of the children were much affected. I talked particularly with some who desired to partake of the Lord's Supper. They did so the next morn ing. Afterwards I spent a little time with all the children; and easily observed an uncommon awe resting upon them all. In the evening we renewed our covenant with God in the new Room at Bristol. It was supposed we had a thousand communicants; and I believe none went empty away. Mon. 4.--I set out for London. About eleven I preached at the Devizes; and in the evening at Sarum. A grievous stumbling-block was lately thrown in the way of this poor people. A young gentlewoman, after being deeply convinced of sin, found peace with God in a glorious manner. She was unspeakably happy; but, not long after, suddenly fell into black despair, and afterwards into melancholy madness, wherein she continued about two years. Here was an occasion of offence for them that sought occasion, which they took care to improve. Wed. 6.--About eleven I preached at Winchester; and in the evening at Portsmouth-Common. Those who could not get in, at first made a little noise; but in a short time all was quiet. Thursday, 7. I crossed over to the Isle of Wight. In the afternoon I preached at Newtown, once the largest town in the Isle; but now not having six houses together. In the evening all the Ministers, and most of the Gentry at New port, attended the preaching. Who hath warned them to flee from the wrath to come? O may many “bring forth fruit with patience 1” Friday, 8. We returned to Portsmouth Common; and Saturday, 9, to London. Mon. 18.--I set out for Oxfordshire; and in the evening preached at Wallingford. Tuesday, 19. I spent an hour at Lord Harcourt’s seat, near Newnham; one of the pleasantest spots I have seen.

I now found a lively society, and one of the most elegant congregations I had seen for many years. Yet they seemed as willing to be instructed, as if they had lived in Kingswood. Wednesday, 19. 296 Rev. J. wesley’s [Feb. 1785. I returned to Colchester; and on Thursday, 20, preached to a lovely congregation at Purfleet, and the next morning returned to London. Sun. 23.--I preached morning and afternoon at West Street, and in the evening in the chapel at Knightsbridge : I think, it will be the last time; for I know not that I have ever seen a worse-behaved congregation. Tues. 25.-I spent two or three hours in the House of Lords. I had frequently heard that this was the most vene rable assembly in England. But how was I disappointed What is a Lord, but a sinner, born to die! Sun. 30.--From those words, “Righteous art thou, O Lord, and true are thy judgments,” I endeavoured to point out those sins which were the chief cause of that awful trans action we commemorate this day. I believe the chief sin which brought the King to the block, was his persecuting the real Christians. Hereby he drove them into the hands of designing men, which issued in his own destruction. Sun. FEBRUARY 6.--We had a love-feast. I could not but observe the manner wherein several of them spoke one after another. Not only the matter, but the language, the accent, the tone of voice, wherewith illiterate persons, men and women, young and old, spoke, were such as a scholar need not be ashamed of. Who teacheth like Him? Sun. 13.--I met the single women, and exhorted them to consider, to prize, and to improve, the advantages they enjoyed. On the following days, I visited many of our poor, to see with my own eyes what their wants were, and how they might be effectually relieved. Sun. 20.-I preached in Spitalfields church in the morning, and in the afternoon at St. Ethelburg's, and in the evening at the new chapel. On Monday, Tuesday, and Wednesday, I visited the residue of the sick and poor. Friday, 25. I received letters from the Preachers, Stewards, and Leaders at Plymouth-Dock, informing me, that William Moore had renounced the Methodists, hired a place to preach in, and drawn away about forty of our members, to form a society for himself.

The manner was particular: No table-cloth was used, but plates, with knives and forks, and napkins, to each person, and fifteen or sixteen small ones; on which were bread, butter, cheese, slices of hung beef, cakes, pancakes, and fruit of various kinds. To these were added music upon an excellent organ, one of the sweetest tones I ever heard. Sat. 19.--We took a walk in Haerlem wood. So delightful a place I scarce ever saw before. I judged it to be about a mile broad, and two or three miles, deep. This is divided into almost innumerable walks, some broad and some narrow, but diversified in a wonderful manner, and skirted with elegant houses on both sides. In the afternoon we returned to Amsterdam. In the evening Mr. Shranten, a bookseller, (whose daughter had come with us in the boat to Amsterdam,) an Elder of the Holland's church, invited us to supper, and desired me to expound a portion of Scripture, which I did with liberty of spirit. Afterward Mr. Brackenbury repeated to them in French the substance of what I had said. Sun. 20.--I expected to have preached in the English church, as I did before ; but some of the Elders were unwilling : So I attended there as a hearer; and I heard as miserable a sermon as most I have heard in my life. It might have been preached either among Jews, Turks, or Heathens, without offending them at all. In the afternoon I expounded, to a company of serious Christians, our Lord’s account of building our house upon a rock. Jonathan Ferguson interpreted sentence by sentence; and God applied it to the hearts of the hearers. Mon. 21.-I spent an hour with great satisfaction at Mr. Noltanu's country-house. Such a couple as him and his wife, I never saw since I left London; and both their children appeared to be worthy of their parents, both as to person, understanding, and temper. Aug. 1786.] JOURNAL. 347 Tues. 22.-I spent great part of the day at Mr. Wankennel’s country-house, having agreed with him to give me a private room to write in, before and after dinner. At ten, a very sensible Clergyman came in, with whom I conversed very largely, as he talked elegant Latin, and exceeding fluently, beyond any I have lately seen on the Continent.

The Rector and his wife were in the front of the congregation. Afterward we took a view of Lord Abercorn’s place. The house has a lovely situation; and the front of it is as elegant as any I have seen either in Great Britain or Ireland. The grounds are delightful indeed, perhaps equal to any in the kingdom, About five in the evening I preached at Killrail. No house would contain the congregation; so I preached in the open air. The wind was piercing cold; but the people regarded it not. Afterward I administered the Lord’s Supper to about a hundred of them, and then slept in peace. Sat. JUNE 2.--It was with difficulty we reached Strabane; my new horse quite failing. I had no thought of preaching there, till word was sent, that the Town-Hall was at my service: I then went to it without delay; and had a genteel, yet seri ous, congregation. In the afternoon my horse failed again; but one of the Preachers tried his ; and he drew, as if he had been bred to it. Our House at Londonderry not being ready, I preached at six in the Town-Hall, a beautiful and spacious room, to a deeply serious congregation. Sunday, 3. It was more numerous in the morning, and equally serious; so was the great congregation in the evening. Surely we shall see more fruit in this city; but first we shall have need of patience. Mon. 4.--Mr. Broadbent preached at five, and I at eleven, and he in the evening. He did the same on Tuesday, 5. At June, 1787.] JOURNAL. 381 -> noon we took a walk in the Bishop's garden, and saw his delightful summer-house; a room fifty feet long, finished with the utmost elegance; and situated on the point of a hill that commands the river and all the country: But his Lord ship has utterly forsaken it; for it is no longer new. Wed, 6-I took leave of my dear friends at Londonderry, and drove to Newtown Limavaddy. I had no design to preach there; but while we were at breakfast, the people were gathered so fast, that I could not deny them: The House was soon filled from end to end. I explained to them the fellowship believers have with God.

I preached at the Room, morning and afternoon, (Mr. Collins reading Prayers,) and about two at the School; though the House would very ill contain the congregation. Monday, 10, and the three following days, I visited the classes; which contained (after many added, and many lost or removed) a little more than aine hundred members. I wonder that, with such Preachers, there is so little increase. Dublin has outrun Bristol already: So will Manchester, Sheffield, and even Birmingham soon, unless they stir themselves up before the Lord. March, 1788.] JOURNAL. 409 Wed. 12.-I preached in the evening at a new place, in Little George-Street, the poorest part of the city; and great was our rejoicing in the Lord among this willing people. Sat. 15.--In the evening, having no other time, I preached once more in Temple church. I had no thought of meddling with the controversy which has lately pestered this city; till I read those words in the Second Lesson which threw me full upon it, “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.” I then thought it my duty to speak clearly and strongly upon that head. Sun. 16.--I was invited by the Mayor, Mr. Edger, to preach in his chapel, and afterwards to dine with him at the Mansion-House. Most of the Aldermen were at church, and a multitude of high and low; to whom I explained and applied that awful passage of Scripture, the history of Dives and Lazarus. Mon. 17.-I began my northern journey, in a mild, lovely morning. In the evening I preached to so crowded an audi ence at Stroud, as I have not seen there for some years. Tuesday, 18. I preached in Painswick at ten. Here also we wanted room for the audience; and all were still as night. At six in the evening I began at Gloucester. Here it seems the scandal of the cross (such is the will of God) is ceased. High and low, rich and poor, flock together, and seem to devour the word. I preached on building upon a rock, and spoke with all plainness. Many, I believe, were cut to the heart; for it was a day of the Lord's power. Wed. 19.--About noon I preached at Tewkesbury, where also, notwithstanding the market, the House was over-filled; and the people were deeply attentive.

After drinking a bottle of port, he went out of prison with the air of one going to a ball. He gave a spring off the ladder, which snapped the rope in two. He fell down, but instantly leaped up. All his courage was gone, and none could die more penitent. Sun. 17.--Having been a good deal out of order for some days, I had thoughts of returning straight to London: But I judged it best to try a little longer; so I set out for Castle bar. In a moment I felt an entire change; only I felt a little feverish. But this did not hinder my preaching in the evening, nor God from giving us an uncommon blessing. The same attended us on the following evening; but more eminently on Tuesday, both morning and evening; as well as in the administration of the Lord's Supper, in which two Clergymen desired to partake with us.- Wed. 20.--We set out between three and four, and in just twelve hours reached Sligo. There I met S. Pennington once more, with her lovely daughter and son-in-law. I never before saw such a congregation in Sligo, so numerous, and so serious. Does there yet another day of visitation appear even for this desolate place 2 Thur. 21.--I was constrained, by the earnestness of the people, to preach at five, though with much difficulty; my tongue literally cleaving to the roof of my mouth, through extreme dryness. Between nine and ten I was agreeably sur prised at Manorhamilton, where I expected little good. But the power of God fell upon the congregation in a very uncom mon degree; so that scarce any one was unaffected. We then hobbled on, through wonderful roads, to Annadale; where we soon forgot all the labours of the day, for which the amiable family, and the earnest congregation, made us large amends. Fri. 22.--We went on to Ballyconnel, where I was nothing glad that the rain drove us into our melancholy House. However, we had a comfortable meeting; and I believe many found their desires increased of worshipping God in spirit and 458 REv. J. WESLEY’s [May, 1789. in truth. Saturday, 23. Between ten and eleven I preached at Killeshandra, in a pleasant meadow, to a large and atten tive congregation, though we had a few light showers of rain.

Agriculture increases on every side; sc do manufactories, industry, and cleanliness. 486 REv. J. WESLEY’s [June, 1790. But I found poor Lady B. (one of the most amiable women in the kingdom) exceeding ill; and I doubt whether she will be much better till she removes to her own country. I spent a very agreeable afternoon with the lovely family, and preached to a serious congregation in the evening. Tuesday, 25. We returned to Aberdeen; and I took a solemn farewell of a crowded audience. If I should be permitted to see them again, well; if not, I have delivered my own soul. Wed. 26.--Taking the midland road, we spent an hour at Lawrence-Kirk; which, from an inconsiderable village, is, by the care and power of Lord Gordon, soon sprung up into a pleasant, neat, and flourishing town. His Lordship has also erected a little library here, adjoining to a handsome and well-furnished inn. The country from hence to Brechin is as pleasant as a garden: Happy would Scotland be, if it had many such gentlemen and noblemen. In the evening I began preaching at Brechin, in the Freeman’s Lodge; but I was so faint and ill, that I was obliged to shorten my discourse. Thursday, 27. We went on through Forfar (now a handsome and almost a new town) and Cupar to Auchterarder. Here we expected poor accommodations, but were agreeably disappointed. Food, beds, and everything else, were as meat and clean as at Aberdeen or Edinburgh. Friday, 28. We travelled through a delightful country, by Stirling and Kilsythe, to Glasgow. The congregation was miserably small; verifying what I had often heard before, that the Scots dearly love the word of the Lord--on the Lord’s day. If I live to come again, I will take care to spend only the Lord's day at Glasgow. Mon. 31.--We set out at two, and came to Moffat soon after three in the afternoon. Taking fresh horses, we reached Dumfries between six and seven, and found the congregation waiting: So, after a few minutes, I preached on Mark iii. 35: “Whosoever shall do the will of God, the same is my brother, and sister, and mother.” Tues. JUNE 1.-Mr. Mather had a good congregation at five. In the day I conversed with many of the people; a candid, humane, well-behaved people; unlike most that I have found in Scotland.

I found uncommon liberty of speech, and received it as a token for good. Surely this poor society, which has been so miserably depressed, will again lift up its head | Saturday, 3. I reached Epworth; and, after preaching in the evening, met the society; and reminded them of what they were some years ago, and what they are now ; scarce retaining the shadow of their former zeal and activity in all the ways of God. Sun. 4.--I went over to Misterton, where likewise the work of God was exceedingly decayed. The House being far too small to contain the multitude of people, I stood under a spreading tree; and strongly exhorted them to “strengthen the things that remained,” which were “ready to die.” Thence I hastened back to Epworth; but I could not reach it till the Church Service was begun. It was observed Mr. Gibson read the Prayers with unusual solemnity; and I believe he was not displeased to see five times as many at church, and ten times as many at the Lord's table, as usual. As soon as the Afternoon Service ended, I began in the market place to press that awful question, “How shall we escape, if we neglect so great salvation?” on such a congregation as was never seen at Epworth before. Fri. AUGUST 27.--I returned to Bristol. In the evening, and at the watch-night, the House was sufficiently filled. Finding the account of Mrs. Scudamore's life and death (an excellent woman, though mistaken in this point) has revived in some the imagination of the expiatory nature of sufferings, and hence their absolute necessity to salvation, I discussed the subject at large; and showed that both these notions had their rise in Popery; and that neither the one nor the other of them had any foundation in Scripture. Sun. 29.--Mr. Baddiley being gone to the north, and Mr. Collins being engaged elsewhere, I had none to assist in the service, and could not read the Prayers myself; so I was obliged to shorten the service, which brought the Prayers, sermon, and Lord’s supper, within the compass of three hours. I preached in the afternoon near King's Square; and the hearts of the people bowed down before the Lord. Mon. 30.-About noon I preached at Castle-Carey. Since I was here God has taken to himself that amiable woman, 492 Rio v. J. WESLEY’s [Sept.

The Rev. John Wesley’s Declaration and Appointment of the Conference of the people called Methodists, enrolled in His Majesty’s High Court of Chancery, the ninth day of March, in the year of our Lord 1784, being first duly stamped according to the tenor of the Statutes, made for that purpose. o: ...” |- ----- - - ------ ------ - - - ---- ___. _ - - - - - -- -- ---------- ---- ‘. ,”- 3 1293 03039 5754

As it is with the times, so it is with the events of time, they are subject to vicissitudes, day and night, summer and winter counterchanged. In heaven and hell it is not so; but on earth God hath set the one over against the other. 2. Yet never changed; it is constant in this inconstancy; these seasons have never ceased, nor shall cease while the sun continues such a steady measurer of time, and the moon such a faithful witness in heaven. This is God's covenant of the day and of the night, the stability of which is mentioned for the confirming our faith in the covenant of grace, which is no less inviolable, Jer 33:20. We see God's promises to the creatures made good, and thence may infer that his promises to believers shall be so.

Chapter IX In this chapter is, The covenant of providence settled with Noah and his sons, ver. 1 - 11. In this covenant, God promiseth them to take care of their lives; so that, They should replenish the earth, ver. 1 - 7. They should be safe from the insults of the brute creatures, which should stand in awe of them, ver. 2. They should be allowed to eat flesh for the support of their lives, only they must not eat blood, ver. 3, 4. The world should never be drowned again, ver. 8 - 11. God requires of them to take care of one another's lives, and of their own, ver. 5, 6. The seal of that covenant, viz. the rainbow, ver. 12 - 17. A particular passage concerning Noah and his sons, which occasioned some prophecies that related to after - times. Noah's sin and shame, ver. 20 - 21. Ham's impudence and impiety, ver. 22. The pious modesty of Shem and Japheth, ver. 23. The curse of Canaan and the blessing of Shem and Japheth, ver. 24 - 27. The age and death of Noah, ver. 28, 29. And God blessed Noah and his sons - He assured them of his good - will to them, and his gracious intentions concerning them. The first blessing is here renewed, Be fruitful, and multiply, and replenish the earth, and repeated, Ge 9:7; for the race of mankind was as it were to begin again. By virtue of this blessing mankind was to be both multiplied and perpetuated upon earth; so that in a little time all the habitable parts of the earth should be more or less inhabited; and tho' one generation should pass away, yet another generation should come, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, 'till both be swallowed up in the ocean of eternity. He grants them power over the inferior creatures. He grants, 1. A title to them; into your hands they are delivered - For your use and benefit. 2.

For in the image of God made he man - Man is a creature dear to his Creator, and therefore ought to be so to us; God put honour upon him, let us not then put contempt upon him. Such remains of God's image are still even upon fallen man, that he who unjustly kills a man, defaceth the image of God, and doth dishonour to him. We have here the general establishment of God's covenant with this new world, and the extent of that covenant. There shall not any more be a flood - God had drowned the world once, and still it is as provoking as ever; yet he will never drown it any more, for he deals not with us according to our sins. This promise of God keeps the sea and clouds in their decreed place, and sets them gates and bars, Hitherto they shall come, Job 38:10,11. If the sea should flow but for a few days, as it doth twice every day for a few hours, what desolations would it make So would the clouds, if such showers as we have sometimes seen, were continued long. But God by flowing seas, and sweeping rains, shews what he could do in wrath; and yet by preserving the earth from being deluged between both, shews what he can do in mercy, and will do in truth. I set my bow in the clouds - The rainbow, 'tis likely was seen in the clouds before, but was never a seal of the covenant 'till now. Now, concerning this seal of the covenant, observe, This seal is affixed with repeated assurances of the truth of that promise, which it was designed to be the ratification of; I do set my bow in the cloud, Ge 9:13. It shall be seen in the cloud, Ge 9:14. and it shall be a token of the covenant, Ge 9:12,13. And I will remember my covenant, that the waters shall no more become a flood, Ge 9:15. Nay, as if the eternal Mind needed a memorandum, I will look upon it that I may remember the everlasting covenant, Ge 9:16. The rainbow appears when the clouds are most disposed to wet; when we have most reason to fear the rain prevailing, God shews this seal of the promise that it shall not prevail.

The rainbow appears when the clouds are most disposed to wet; when we have most reason to fear the rain prevailing, God shews this seal of the promise that it shall not prevail. The rainbow appears when one part of the sky is clear, which imitates mercy remembered in the midst of wrath, and the clouds are hemmed as it were with the rainbow, that it may not overspread the heavens, for the bow is coloured rain, or the edges of a cloud gilded. As God looks upon the bow that he may remember the covenant, so should we, that we also may be ever mindful of the covenant with faith and thankfulness. And Noah began to be an husbandman - Heb. a man of the earth, a man dealing in the earth, that kept ground in his hand and occupied it. Sometime after his departure out of the ark he returned to his old employment, from which he had been diverted by the building of the ark first, and probably after by the building an house for himself and family. And he planted a vineyard - And when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house, as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If that was omitted, 'twas just with God to leave him to himself, to end with the beasts that did not begin with God: but we charitably hope he did. And perhaps he appointed this feast with design in the close of it to bless his sons, as Isaac, Gen 27:3,4. That I may eat, and that my soul may bless thee. And he drank of the wine and was drunk - 'Tis highly probable, he did not know the effect of it before. And he was uncovered in his tent - Made naked to his shame. And Ham saw the nakedness of his father, and told his two brethren - To have seen it accidentally and involuntarily would not have been a crime. But he pleased himself with the sight.

Chapter XIII In this chapter we have a farther account of Abram; In general, of his condition and behaviour in the land of promise, which was, now, the land of his pilgrimage. His removes, ver. 1. 3. 4. 18. His riches, ver. 2. His devotion, ver. 4. 18. A particular account of a quarrel that happened between him and Lot. The occasion of their strife, ver. 5, 6. The parties concerned in the strife, with the aggravation of it, ver. 7. The stopping of it by the prudence of Abram, ver. 8, 9. Lot's departure from Abram to the plain of Sodom, ver. 10 - 14. God's appearance to Abram, to confirm the promise of the land of Canaan to him, ver. 14 - 17. He went on to Bethel - Thither he went, not only because he was willing to go among his old acquaintance; but because there he had formerly had his altar. and though the altar was gone, probably he himself having taking it down when he left the place, lest it should be polluted by the idolatrous Canaanites; yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God at that place, or, perhaps, to pay the vows he had there made to God when he undertook his journey into Egypt. The land was not able to bear them - The place was too strait for them, and they had not room for their flocks. And the Canaanite and the Perizzite dwelled in the land - This made the quarrel, Very dangerous; if Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them and plunder them both. Very scandalous: No doubt the eyes of all the neighbours were upon them, because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it to their reproach by the Canaanites and Perizzites. The garden of the Lord - That is, paradise. Sinners before the Lord - That is, impudent daring sinners. I will make thy seed as the dust of the earth - That is, they shall increase incredibly, and take them altogether; they shall be such a great multitude as no man can number.

Have I here also looked after him that seeth me - Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Luke 24:31,32. Here also - Not only in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never expected it, where I was out of the way of my duty The well was called Beer - lahai - roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.

Chapter XVII This chapter contains articles of agreement betwixt the great Jehovah, the father of mercies, and pious Abram, the father of the faithful. Mention was made of this covenant, chap. xv. 18. but here it is particularly drawn up. Here are, The circumstances of the making of this covenant, the time and manner, ver. 1. and the posture Abram was in, ver. 3. The covenant itself, in the particular instances. That he should be the father of many nations, ver. 4. 6. and in token of that his name was changed, ver. 5. That God would be a God to him and his seed, and would give them the land of Canaan, ver. 7, 8. and the seal of this part of the covenant was circumcision, ver. 9 - 14. That he should have a son by Sarai, and in token of that her name was changed, ver. 15, 16. This promise Abraham received, ver. 17. And his request for Ishmael, (ver. 18.) was answered abundantly to his satisfaction, ver. 19 - 22. The circumcision of Abraham and his family, according to God's appointment, ver. 23 - 27. And when Abram was ninety nine years old - Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred; Perhaps to correct Abram's over - hasty marrying of Hagar. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified. The Lord appeared unto Abram - In some visible display of God's immediate glorious presence with him. And said, I am the Almighty God - By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exo 6:3. He used it to Jacob, Gen 35:11. They called him by this name, Gen 28:5 43:14 48:3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El - Shaddai. It speaks the almighty power of God, either As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, As a benefactor, v for rva who, and yr it sufficeth.

But here, it is promised for an everlasting possession, as a type of heaven, that everlasting rest which remains for the people of God. This is that better country to which Abraham had an eye, and the grant of which was that which answered the vast extent of that promise, that God would be to them a God; so that if God had not designed this, he would have been ashamed to be called their God, Heb 11:16. As the land of Canaan was secured to the seed of Abraham, according to the flesh; so heaven is secured to all his spiritual seed for a possession truly everlasting. The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant, and the earnest of it is given to all believers. The token of the covenant, is circumcision, for the sake of which the covenant is itself called the covenant of circumcision, Acts 7:8. It is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart, it is called a sign and seal, Rom 4:11, for it was. A confirmation to Abraham and his seed of those promises which were God's part of the covenant, assuring them that, in due time, Canaan should be theirs: and the continuance of this ordinance, after Canaan was theirs, intimates, that that promise looked farther, to another Canaan. An obligation upon Abraham and his seed to that duty which was their part of the covenant, not only to the duty of accepting the covenants and putting away the corruption of the flesh, which were primarily signified by circumcision, but in general to the observation of all God's commands. They who will have God to be to them a God, must consent to be to him a people.

The great objection which Sarah could not get over was her age. I am waxed old, and past child - bearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My lord is old also. Observe here, That Sarah calls Abraham her lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, 1Pe 3:6. Sarah obeyed Abraham calling him lord, in token of respect and subjection. Shall I hide from Abraham that thing which I do - Thus doth God in his councils express himself after the manner of men, with deliberation. The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come. I know Abraham that he will command his children, and his household after him - This is a bright part of Abraham's character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. I will go down now and see - Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men. Abraham drew near - This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job 31:37.

He that is the Saviour will be the destroyer of those that reject the salvation. And he overthrew the cities, and all the inhabitants of them, the plain, and all that grew upon the ground - It was an utter ruin, and irreparable; that fruitful valley remains to this day a great lake, or dead sea. Travelers say it is about thirty miles long, and ten miles broad. It has no living creature in it: it is not moved by the wind: the smell of it is offensive: things do not easily sink in it. The Greeks call it Asphaltis, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. It was a punishment that answered their sin. Burning lusts against nature were justly punished with this preternatural burning. But his wife looked back from behind him - Herein she disobeyed an express command. Probably she hankered after her house and goods in Sodom, and was loath to leave them. Christ intimates this to be her sin, Luke 17:31,32, she too much regarded her stuff. And her looking back spoke an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. And she became a pillar of salt - She was struck dead in the place, yet her body did not fall down, but stood fixed and erect like a pillar or monument, not liable to waste or decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance, which would last perpetually. Our communion with God consists in our gracious regard to him, and his gracious regard to us. We have here therefore the communion that was between God and Abraham in the event concerning Sodom, as before in the consultation concerning It; for communion with God is to be kept up in providences as well as in ordinances. And Abraham gat up early - And to see what was become of his prayers, he went to the very place were he had stood before the Lord. And he looked toward Sodom - Not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it, and acquiescing in it. Here is God's favourable regard to Abraham, Ge 19:29.

Yoke - fellows must be to each other for a covering of the eyes. The marriage - covenant is a covenant with the eyes, like Job's, Job 31:1.

Chapter XXI In this chapter we have, Isaac, the child of promise, born into Abraham's family, ver. 1 - 8. Ishmael, the son of the bond - woman, cast out of it, ver. 9 - 21. Abraham's league with Abimelech, ver. 22 - 32. His devotion to God, ver. 33, 34. Sarah conceived - Sarah by faith, received strength to conceive, Heb 11:11. God therefore, by promise, gave that strength. Abraham was old, and Sarah old, and both as good as dead, and then the word of God took place. He circumcised his son - The covenant being established with him, the seal of the covenant was administered to him. And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, See Luke 1:58. They that hear will laugh with me - Others will rejoice in this instance of God's power and goodness, and be encouraged to trust in him. Sarah saw the son of the Egyptian mocking - Mocking Isaac no doubt, for it is sad, with reference to this, Gal 4:29, that he that was born after the flesh, persecuted him that was born after the spirit. Ishmael is here called the son of the Egyptian, because (as some think) the four hundred years affliction of the seed of Abraham by the Egyptians began now, and was to be dated from hence. Cast out the bond - woman - This was a type of the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel - covenant, were unchurched and disfranchised. And that, which above any thing provoked God to cast them off, was, their mocking and persecuting the gospel - church, God's Isaac, in his infancy. The thing was very grievous in Abraham's sight - it grieved him that Ishmael had given such provocation. And still more that Sarah insisted upon such a punishment. The casting out of Ishmael was not his ruin. He shall be a nation because he is thy seed - We are not sure that it was his eternal ruin.

Come in thou blessed of the Lord - Perhaps, because they heard from Rebekah, of the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. I am Abraham' servant - Abraham's name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state, for Abraham knew theirs, Ge 22:20. Before I had done speaking in my heart - Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came. The thing proceedeth from the Lord - Providence smiles upon it, and we have nothing to say against it. A marriage is then likely to be comfortable when it appears to proceed from the Lord. He worshipped the Lord - As his good success went on, he went on to bless God: those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Let her abide a few days, at least ten - They had consented to the marriage, and yet were loth to part with her. It is an instance of the vanity of this world, that there is nothing in it so agreeable but has its allay. They were pleased that they had matched a daughter of their family so well, and yet it was with reluctancy that they sent her away. Call the damsel, and enquire at her mouth - As children ought not to marry without their parents consent, so parents ought not to marry them without their own. Before the matter is resolved on, ask at the damsel's mouth, she is a party principally concerned; and therefore ought to be principally consulted. And her damsels - It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry. He went out to meditate (or pray) in the field at the even tide - Some think he expected his servants about this time, and went out on purpose to meet them.

And Isaac intreated the Lord for his wife - Though God had promised to multiply his family, he prayed for it; for God's promises must not supersede but encourage our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy many years, and it was not granted, yet he did not leave off praying for it. The children struggled within her - The commotion was altogether extra - ordinary, and made her very uneasy: If it be so, or, since it is so, why am I thus - Before the want of children was her trouble, now the struggle of the children is no less so. And she went to enquire of the Lord - Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast - plate of judgment. The word and prayer, by which we now enquire of the Lord, give great relief to those that are upon any account perplexed: it is a mighty ease to spread our case before the Lord, and ask council at his mouth. Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David. Esau when he was born was red and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children. His hand took hold on Esau's heel - This signified, Jacob's pursuit of the birth - right and blessing; from the first he reached forth to have catched hold of it, and if possible to have prevented his brother. His prevailing for it at last: that in process of time he should gain his point. This passage is referred to Hos 12:3, and from hence he had his name Jacob, a supplanter.

Chapter XXVI In this chapter we have, Isaac in adversity, by reason of a famine in the land; which, Obliges him to change his quarters, ver, 1. but, God visits him with direction and comfort, ver. 2 - 5. He denies his wife, and is reproved for it by Abimelech, ver. 6 - 11. Isaac in prosperity, by the blessing of God upon him, ver. 12 - 14. The Philistines were envious at him, ver. 14 - 17. He continued industrious in his business, ver. 18 - 23. God appeared to him, and encouraged him, and he returned to his duty, ver. 24 - 25. The Philistines at length made court to him, and made a covenant with him, ver. 26 - 33 The disagreeable marriage of his son Esau was an allay to his prosperity, ver. 34. 35. The Lord said, go not down into Egypt. Sojourn in this land - There was a famine in Jacob's days, and God bid him go down into Egypt, Gen 46:3,4, a famine in Isaac's days, and God bid him not go down: a famine in Abraham's days, and God left him to his liberty, directing him neither way, which (considering that Egypt was always a place of trial to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very intimate communion with God, and to him all places and conditions were alike; Isaac a very good man, but not cut out for hardship, therefore he is forbidden to go to Egypt; Jacob inured to difficulties, strong and patient, and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength. Abraham obeyed my voice - Do thou do so too, and the promise shall be sure to thee.

It should be carefully observed, That altho' a blessing came on his posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for doing evil that good might come. Chapter XXVIII We have here, Jacob's parting with his parents to go to Padan - aram: the charge his father gave him, ver. 1, 2. the blessing he sent him away with, ver. 3, 4. his obedience to the orders given him, ver. 5 - 10. and the influence this had upon Esau, ver. 6. Jacob's meeting with God, and his communion with him by the way. And there, His vision of the ladder, ver. 11, 12. The gracious promise God made him, ver. 13, 14, 15. The impression this made upon him, ver. 16 - 19. The vow he made to God upon this occasion, ver. 20, 21, 22. Isaac blessed him, and charged him - Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined. 3, 4 Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob. The promise of heirs, God make thee fruitful and multiply thee. Through his loins that people should descend from Abraham which should be numerous as the stars of heaven. Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed. The promise of an inheritance for those heirs, Ge 28:4. That thou mayest inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob, with the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on the earth, Heb 11:16.

She called her first - born Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard, that is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must center in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart Now will I praise the Lord.

That he might keep up religion, and the worship of God in his family. He dedicated this altar to the honour of El - elohe - israel, God - the God of Israel: to the honour of God in general, the only living and true God, the Best of beings, the First of causes: and to the honour of the God of Israel, as a God in covenant with him. God had lately called him by the name of Israel; and now he calls God the God of Israel; though he be called a prince with God, God shall still be a prince with him, his Lord and his God.

Chapter XXXV In this chapter we have, Three communions between God and Jacob. God ordered Jacob to Beth - el, and in obedience to that order, he purged his house of idols, and prepared for that journey, ver. 1 - 5. Jacob built an altar at Beth - el to the honour of God that had appeared to him, and in performance of his vow, ver. 6, 7. God appeared to him again, and confirmed the change of his name, and the covenant with him, ver 9 - 13. of which appearance Jacob made a grateful acknowledgement, ver. 14, 15. Three funerals. Deborah's, ver. 8. Rachel's, ver. 16 - 20. Isaac's, ver. 27 - 29. Here is also Reuben's incest, ver. 22. and an account of Jacob's sons, ver. 23 - 26. Arise go to Bethel - Here God minds Jacob of his vow at Beth - el, and sends him thither to perform it, Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Ge 28:22. God had performed his part, had given Jacob more than bread to eat, and raiment to put on; but it should seem he had forgotten his vow, or, at least, deferred the performance of it. And dwell there - That is, Not only go himself, but take his family with him, that they might join with him in his devotions. Put away the strange Gods - Strange God's in Jacob's family! Could such a family, that was taught the knowledge of the Lord, admit them Could such a master, to whom God had appeared twice, and oftner, connive at them And be clean, and change your garments - These were ceremonies signifying the purification and change of the heart. And they gave to Jacob - His servants, and even the retainers to his family, gave him all the strange gods, and the ear - rings they wore either as charms, or to the honour of their gods. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterwards find and return to them.

Chapter XLVI Jacob is here removing to Egypt in his old age. God sends him thither, ver. 1 - 4. All his family goes with him, ver. 5 - 27. Joseph bids him welcome, ver. 28 - 34. And Israel came to Beer - sheba, and offered sacrifices to the God of his father Isaac - He chose that place in remembrance of the communion which his father and grandfather had with God in that place. In his devotion he had an eye to God as the God of his father Isaac, that is, a God in covenant with him, for by Isaac the covenant was entailed upon him. He offered sacrifices, extraordinary sacrifices, besides those at his stated times. These sacrifices were offered, By way of thanksgiving for the late blessed change of the face of his family, for the good news he had received concerning Joseph, and the hopes he had of seeing him. By way of petition for the presence of God with him in his intended journey. By way of consultation. Jacob would not go on 'till he had asked God's leave. And God spake unto Israel in the visions of the night - (Probably the next night after he had offered his sacrifices.) Those who desire to keep up communion with God, shall find that it never fails on his side. If we speak to him as we ought, he will not fail to speak to us. God called him by his name, by his old name, Jacob, Jacob, to mind him of his low estate. Jacob, like one well acquainted with the visions of the Almighty, answers, Here am I - Ready to receive orders. And what has God to say to him I am God, the God of thy father - That is, I am what thou ownest me to be: thou shalt find me a God of divine wisdom and power engaged for thee: and thou shalt find me the God of thy father, true to the covenant made with him. Fear not to go down into Egypt - It seems though Jacob, upon the first intelligence of Joseph's life and glory in Egypt, resolved without any hesitation I will go and see him, yet upon second thoughts he saw difficulties in it. He was old, 130 years old; it was a long journey, and he was unfit to travel.

Moses having in the first book of his history preserved the records of the church, while it existed in private families, comes, in the second book, to give us an account of its growth into a great nation. The beginning of the former book shews us how God formed the world for himself, the beginning of this shews us how he formed Israel for himself. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus, which signifies a going out, because it begins with the story of the going out of the children of Israel from Egypt. This book gives us, The accomplishment of the promise made before to Abraham, to chap. xix. and then, The establishment of the ordinances which were afterwards observed by Israel: thence to the end. Moses in this book begins, like Caesar, to write his own commentaries; and gives us the history of those things which he was himself an eye and ear witness of. There are more types of Christ in this book than perhaps in any other book of the Old Testament. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament. We have here,

Bolled - Grown up into a stalk. Moses went out of the city - Not only for privacy in his communion with God, but to shew that he durst venture abroad into the field, notwithstanding the hail and lightning, knowing that every hail - stone had its direction from God. Peace with God makes men thunder - proof, for it is the voice of their father. And spread abroad his hands unto the Lord - An outward expression of earnest desire, and humble expectation. He prevailed with God; but he could not prevail with Pharaoh; he sinned yet more, and hardened his heart - The prayer of Moses opened and shut heaven, like Elijah's. And such is the power of God's two witnesses, <cite>Rev 11:6</cite>. Yet neither Moses nor Elijah, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frighted into compliance by the judgment, but, when it was over, his convictions vanished. Chapter X The eighth and ninth plagues are recorded in this chapter.

Dreadful work was to be made this night in Egypt; all the first - born both of man and beast were to be slain; and judgment executed upon the gods of Egypt, <cite>Num 33:4</cite>. It is probable the idols which the Egyptians worshipped were defaced, those of metal melted, those of wood consumed, and those of stone broke to pieces. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread for many days after they came out of Egypt, <cite>Ex 12:14 </cite>- 20. There was much of the gospel in this ordinance: The paschal lamb was typical. Christ is our passover, <cite>1Cor 5:7</cite>, and is the Lamb of God, <cite>John 1:29</cite>.

It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It notes the strength and sufficiency of the Lord Jesus, on whom our help was laid. It was to be without blemish, noting the purity of the Lord Jesus, a lamb without spot, <cite>1Pet 1:19</cite>. It was to be set apart four days before, noting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. It was to be slain and roasted with fire, noting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the latter end of the world, <cite>Heb 9:26</cite>, by the hand of the Jews, the whole multitude of them, <cite>Luke 23:18</cite>. Not a bone of it must be broken, <cite>Ex 12:46</cite>, which is expressly said to be fulfilled in Christ, <cite>John 19:33</cite>,36. The sprinkling of the blood was typical. 1st, It was not enough that the blood of the lamb was shed, but it must be sprinkled, noting the application of the merits of Christ's death to our souls; 2dly, It was to be sprinkled upon the door - posts, noting the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the lamb is always in the forehead, <cite>Rev 7:3</cite>. 3dly, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell. The solemn eating of the lamb was typical of our gospel duty to Christ.

But probably the greatest part was but a rude unthinking mob, that followed they knew not why: It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle - This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle. Thrust out - By importunate entreaties. It was just four hundred and thirty years from the promise made to Abraham (as the Apostle explains it, <cite>Gal 3:17</cite>,) at his first coming into Canaan, during all which time the Hebrews, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham lay dormant and unfulfilled, but now, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was four hundred and thirty years (it should seem, to a day) from the promise made to Abraham, <cite>Gen 12:2</cite>. I will make of thee a great nation. This first passover night was a night of the Lord, much to be observed; but the last passover night, in which Christ was betrayed, was a night of the Lord, much more to be observed, when a yoke heavier than that of Egypt was broke from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance, to be celebrated in their generations; this an eternal redemption to be celebrated world without end. An hired servant - Unless he submit to be circumcised. All the congregation of Israel must keep it - Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the new testament passover, the Lord's supper, ought not to be neglected by any that are capable of celebrating it. No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord's supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ's sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants.

Their complaint for want of bread, ver. 1 - 3. The notice God gave them of the provision he intended to make for them, ver. 4 - 12. The sending of the manna, ver. 13 - 15. The laws and orders concerning it. That they should gather it daily, ver. 16 - 21. That they should gather a double portion on the sixth day, ver. 22 - 26. That they should expect none on the seventh day, ver. 27 - 31, That they should preserve a pot of it for a memorial, ver 32. A month's provision, it seems, the host of Israel took with them out of Egypt, when they came thence on the 15th day of the first month, which, by the 15th day of the second month, was all spent. Then the whole congregation murmured against Moses and Aaron - God's viceregents among them. They so undervalue their deliverance, that they wish, they had died in Egypt, nay, and died by the hand of the Lord too. That is, by some of the plagues which cut off the Egyptians; as if it were not the hand of the Lord, but of Moses only, that brought them into this wilderness. 'Tis common for people to say of that pain, or sickness, which they see not second causes of, It is what pleaseth God, as if that were not so likewise which comes by the hand of man, or some visible accident. We cannot suppose they had any great plenty in Egypt, how largely soever they now talk of the flesh - pots, nor could they fear dying for want in the wilderness while they had their flocks and herds with them; but discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, <cite>Psa 104:14</cite>. But the people of Israel typifying the church of the first - born that are written in heaven, receiving their charters, laws and commissions from heaven, from heaven also they received their food.

But the people of Israel typifying the church of the first - born that are written in heaven, receiving their charters, laws and commissions from heaven, from heaven also they received their food. See what God designed in making this provision for them, that I may prove them whether they will walk in my law or no - Whether they will trust me, and whether they would serve him, and be ever faithful to so good a master. They shall prepare - Lay up, grind, bake or boil. The Lord - And not we, (as you suggest) by our own counsel. The glory of the Lord - An extra - ordinary and sudden brightness. And ye shall know that I am the Lord your God - This gave proof of his power as the Lord, and his particular favour to them as their God; when God plagued the Egyptians, it was to make them know that he is the Lord; when he provided for the Israelites, it was to make them know that he was their God. The quails came up, and covered the camp - So tame that they might take up as many of them as they pleased. Next morning he rained manna upon them, which was to be continued to them for their daily bread. What is this? Manna descended from the clouds. It came down in dew melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else: It was pleasant food; the Jews say it was palatable to all, according as their tastes were. It was wholesome food, light of digestion. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties. An omer - The tenth part of an Ephah: Near six pints, wine - measure. Let no man leave 'till morning - But let them learn to go to bed and sleep quietly, though they had not a bit of bread in their tent, nor in all their camp, trusting God with the following day to bring them their daily bread.

They saw the God of Israel - That is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude. They saw the place where the God of Israel stood, so the seventy, something that came near a similitude, but was not; whatever they saw it was certainly something of which no image or picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet, for our conceptions of God are all below him. They saw not so much as God's feet, but at the bottom of the brightness they saw (such as they never saw before or after, and as the foot - stool or pedestal of it) a most rich and splendid pavement, as it had been of sapphires, azure, or sky - coloured. The heavens themselves are the pavement of God's palace, and his throne is above the firmament. Upon the nobles or elders of Israel he laid not his hand - Though they were men, the splendour of his glory did not overwhelm them, but it was so moderated (<cite>Job 36:9</cite>,) and they were so strengthened (<cite>Dan 10:19</cite>,) that they were able to bear it: nay, though they were sinful men, and obnoxious to God's justice, yet he did not lay his avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord's mercies we are not consumed. They saw God, and did eat and drink; They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased it. They feasted upon the sacrifice before God, in token of their chearful consent to the covenant, their grateful acceptance of the benefits of it, and their communion with God in pursuance of that covenant. Come up to the mount and be there - Expect to continue there for some time. Joshua was his minister or servant, and it would be a satisfaction to him to have him with him as a companion during the six days that he tarried in the mount before God called to him.

Orders given for a collection to be made among the people, ver. 1 - 9. Particular instructions, Concerning the ark of the covenant, ver. 10 - 22. The table of shew - bread, ver. 23 - 30. The golden candlestick, ver. 31 - 40. Doubtless when Moses went into the midst of the cloud, and abode there so long, he saw and heard glorious things, but they were things which were not lawful or possible to utter; and therefore, in the records he kept of the transactions there, he saith nothing to satisfy curiosity, but writes that only which he was to speak to the children of Israel. Probably there never was any house or temple built for sacred uses, before this tabernacle was erected by Moses. In this God kept his court, as Israel's king, and it was intended for a sign or token of his presence, that while they had that in the midst of them they might never again ask, Is the Lord among us or not? And because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them. And these holy places made with hands were the figures of the true, <cite>Heb 9:24</cite>. The gospel - church is the true tabernacle which the Lord pitched, and not man, <cite>Heb 8:2</cite>. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, <cite>Heb 9:11</cite>. The Word was made flesh, and dwelt among us, as in a tabernacle. Speak unto the children of Israel that they bring me an offering - This offering was to be given willingly, and with the heart. It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might shew their good - will to the house of God, and the offices thereof. Blue, and purple, and scarlet - Materials of those colours. Shittim - wood - A kind of wood growing in Egypt and the deserts of Arabia, very durable and precious. A sanctuary - A place of public and solemn worship; that I may dwell among them. Not by my essence, which is everywhere; but by my grace and glorious operations.

This table was to stand not in the holy of holies, (nothing was in that but the ark with its appurtenances) but in the outer part of the tabernacle, called the sanctuary or holy place. This table was to be always furnished with the shew - bread, or bread of faces, twelve loaves, one for each tribe, set in two rows, six in a row. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be, a thankful acknowledgment of God's goodness to them in giving them their daily bread, a token of their communion with God; this bread on God's table being made of the same corn as the bread on their own tables. And a type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God. This candlestick had many branches drawn from the main shaft, which had not only bowls to put the oil and the kindled wick in for necessity, but knops made in the form of a pomegranate and flowers for ornament. The tabernacle had no windows, all its light was candle - light, which notes the comparative darkness of that dispensation, while the sun of righteousness was not as yet risen, nor had the day - star from on high visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven: but the word of God is the candlestick, a light burning in a dark place. Chapter XXVI Moses here receives instructions,

It was beauty veiled, gold in the mine, a pearl in the shell; but thanks be to God, by the gospel, the veil is taken away from off the old testament; yet still it remains upon the hearts of those who shut their eyes against the light. When he went before the Lord, he put off the veil - Every veil must be thrown aside when we go to present ourselves unto the Lord. This signified also, as it is explained, <cite>2Cor 3:16</cite>, that when a soul turns to the Lord, the veil shall be taken away, that with open face it may behold his glory. Chapter XXXV The great affair of setting up God's worship is now upon its former channel again.

These several ornaments where with the tabernacle was furnished, the people were not admitted to see, but the priests only; and therefore it was requisite they should be thus largely described, particularly to them. And Moses would thus shew the great care which he and his workmen took to make every thing exactly according to the pattern shewed him in the mount. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house. And thus he teacheth us to have respect to all God's commandments, even to every jot and tittle of them. In these verses we have an account of the making of the ark with its glorious and significant appurtenances, the mercy - seat and the cherubim. Consider these three together, and they represent the glory of a holy God, the sincerity of a holy heart, and the communion that is between them by a Mediator. It is the glory of a holy God that he dwelleth between the cherubim, that is, is continually attended by the blessed angels, whose swiftness was signified by the wings of the cherubim, and their unanimity in their services, by their faces being one towards another. It is the character of an upright heart, that, like the ark of the testimony, it hath the law of God hid and kept in it. By Jesus Christ the great propitiation there is reconciliation made, and a communion settled, between us and God: he interposeth between us and God's displeasure; and through him we become entitled to God's favour. See note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" See note ... "Ex 37:1" Observe how much the dispensation of the gospel exceeds that of the law. Tho' here was a table furnished, it was only with shew - bread, bread to be looked upon, not to be fed upon, while it was on the table, and afterwards only by the priests: but to the table Christ has spread in the new covenant all good Christians are invited guests, and to them it is said, Eat, O friends, come eat of my bread. What the law gave but a sight of at a distance, the gospel gives the enjoyment of.

Chapter II Directions concerning the meal - offerings. Of fine flour with oil and frankincense, ver. 1 - 11. Of the first fruits, ver. 12 - 16. A meal - offering - (Not meat - offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num 15:4,7,10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity. And the matter for this offering was things without life, as meal, corn, or cakes. Now this sort of sacrifices were appointed, because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them, and owned and praised as the giver of them. In condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services, when offered with a sincere mind. These were necessary provisions for the feast which was to be presented to God, and for the use of the priests, who were to attend upon these holy ministrations. He shall pour oil - This may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Psa 45:7, 1John 2:20, and which are necessary to make any offering acceptable to God. Frankincense - Manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph 5:2. He shall take - That priest to whom he brought it, and who is appointed to offer it. The memorial - That part thus selected and offered; which is called a memorial, either to the offerer, who by offering this part is minded, that the whole of that he brought, and of all which he hath of that kind, is God's to whom this part was paid as an acknowledgment. Or to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour, and acceptance of the offerer and his offering. A sweet savour unto the Lord - And so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving. With such sacrifices God is well - pleased.

Neither shall it be imputed - For an acceptable service to God. And the flesh - Namely of the holy offering, of which he is here treating; and therefore the general word is to be so limited; for other flesh one might eat in this case. That toucheth - After its oblation; which might easily happen, as it was conveyed from the altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests, together with the offerers, who might not come thither. The flesh - That is, the other flesh; that which shall not be polluted by any unclean touch. All that are clean - Whether priests or offerers, or guests invited to the feast. That eateth - Knowingly; for if it were done ignorantly, a sacrifice was accepted for it. Not being cleansed from his uncleanness according to the appointment, Lev 11:24, &c. This verse speaks of uncleanness from an internal cause, as by an issue, &c. for what was from an external cause is spoken of in the next verse. Of man - Or, of women, for the word signifies both. The general prohibition of eating fat, Lev 3:17, is here explained of those kind of creatures which were sacrificed. The fat of others they might eat. He speaks still of the same kinds of beasts, and shews that this prohibition reaches not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home. And if this seems a superfluous prohibition, since the lean as well as the fat of such beasts were forbidden, Lev 22:8, it must be noted, that prohibition reached only to the priests, Lev 7:4. Shall bring - Not by another, but by himself, that is, those parts of the peace - offering, which are in a special manner offered to God. His oblation unto the Lord - That is, to the tabernacle, where the Lord was present in a special manner. Though part of such offerings might be eaten in any clean place, Lev 10:14, yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.

The morrow after the sabbath - After the first day of the feast of unleavened bread, which was a sabbath or day of rest, as appears from Lev 23:7, or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the feast of pentecost. Two tenth deals - Or, parts, of an ephah, that is, two omers, whereas in other sacrifices of lambs there was but one tenth deal prescribed. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the lamb, and the other was peculiar to this feast, and was an attendant upon that of the corn, and was offered with it in thanksgiving to God for the fruits of the earth. Bread - Made of new wheat. Nor green ears - Which were usual, not only for offerings to God, but also for man's food. From the morrow - From the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively. A new meal - offering - Of new corn made into loaves. One bullock and two rams - In Num 28:11,19, it is two young bullocks and one ram. Either therefore it was left to their liberty to chuse which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast day, and the other were attendants upon the two loaves, which were the proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice. One kid - In Lev 4:14, the sin - offering for the sin of the people is a bullock, but here a kid; &c. the reason of the difference may be this, because that was for some particular sin of the people, but this only in general for all their sins. Wave them - Some part of them in the name of the whole; and so for the two lambs, otherwise they had been too big and too heavy, to be waved.

And it is here to be noted, that though other festival days are sometimes called sabbaths, yet these are here called the sabbaths of the Lord, in way of contradistinction, to shew that this was more eminently such than other feast - days. Your gifts - Which being here distinguished from the free - will - offerings made to the Lord, may note what they freely gave to the priests over and above their first - fruits and tithes or other things which they were enjoined to give. This is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast. The fruit - Not the corn, which was gathered long before, but that of the trees, as vines, olives, and other fruit - trees: which compleated the harvest, whence this is called the feast of in - gathering. Of goodly trees - Namely, olive, myrtle and pine, mentioned, Neh 8:15,16, which were most plentiful there, and which would best preserve their greenness. Thick trees - Fit for shade and shelter. And willows - To mix with the other, and in some sort bind them together. And as they made their booths of these materials, so they carried some of these boughs in their hands, as is affirmed by Jewish and other ancient writers. In booths - Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses. These were made flat, and therefore were fit for the use. The feasts of the Lord - We have reason to be thankful, that the feasts of the Lord, now are not so numerous, nor the observance of them so burdensome and costly; but more spiritual and significant, and surer and sweeter earnests of the everlasting feast, at the last in - gathering, which we hope to be celebrating to eternity.

Chapter XXIV Laws concerning the lamps, ver. 1 - 4. The shew - bread, ver. 5 - 9. Blasphemy occasioned by that of Shelomith's son, ver. 10 - 16. The law of retaliation, ver. 17 - 22. The blasphemer stoned, ver. 23. To cause the lamps to burn - Heb. the lamp: yet Lev 24:4, it is the lamps: The seven lamps made all one lamp. In allusion to which, the Blessed Spirit is represented, Rev 4:5, by seven lamps of fire before the throne. For there are diversities of gifts, but one spirit. Aaron - Either by himself, or by his sons, Exo 25:37. The pure candlestick - So called, partly because it was made of pure gold, partly because it was to be always kept clean. Thou - By the priests or Levites, whose work it was to prepare them, 1Chr 9:32. Twelve cakes - Representing the twelve tribes. Two rows - Not one above another, but one beside another, as the frankincense put upon each, Lev 24:7, shews. Pure frankincense - Unmixed and uncorrupted, or of the best sort, to be burnt before the Lord. On the bread - And this was done every time that the bread was changed. For a memorial - For that part which properly belonged to God, whereas the rest belonged to the priests. From the children of Israel - And these cakes are said to be received from or offered by the children of Israel, bought with the money which they contributed. By an everlasting covenant - By virtue of that compact made between me and them, by which they were obliged to keep this amongst other commands, and, they so doing, I am obliged to be their God and to bless them. And this may be here called an everlasting covenant, not only because it was to endure as long as the Jewish polity stood, but also because this was to stand everlastingly, or continually, and therefore the new cakes were first brought before the old were taken away. It - The old bread now to be taken away. Made by fire - The incense was offered by fire, and that for or instead of the bread, and therefore the bread was reputed as if it had been so offered.

I will set - As I have placed it, so I will continue it among you, and not remove it from you, as once I did upon your miscarriage, Exo 33:7. I will walk among you - As I have hitherto done, both by my pillar of cloud and fire, and by my tabernacle, which have walked or gone along with you in all your journeys, and staid among you in all your stations, to protect, conduct, instruct, and comfort you. And I will own you for that peculiar people which I have singled out of mankind, to bless you here and to save you hereafter. Upright - With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence and glory. Break my covenant - Break your part of that covenant made between me and you, and thereby discharge me from the blessings promised on my part. That shall consume the eyes, and cause sorrow of heart - Two remarkable effects of this distemper, when it continues long. It eminently weakens the sight, and sinks the spirit. All chronical diseases are here included in the consumption, all acute in the burning ague or fever. The pride of your power - That is, your strength of which you are proud, your numerous and united forces, your kingdom, yea, your ark and sanctuary. I will make your heaven as iron - The heavens shall yield you no rain, nor the earth fruits. In vain - in plowing, and sowing, and tilling the ground. The quarrel of my covenant - That is, my quarrel with you for your breach of your covenant made with me. When I have broken the staff of your bread - By sending a famine or scarcity of bread, which is the staff and support of man's present life. Ten women - That is, ten or many families, for the women took care for the bread and food of all the family. By weight - This is a sign and consequence both of a famine, and of the baking of the bread of several families together in one oven, wherein each family took care to weigh their bread, and to receive the same proportion which they put in. The flesh of your sons - Through extreme hunger. See Lam 4:10. High places - In which you will sacrifice after the manner of the Heathens.

If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they have trespassed against me - That is, with their prevarication with me and defection from me to idolatry, which by way of eminency he calls their trespass: and that also they have walked contrary to me, Lev 26:41, and that I also have walked contrary unto them, and have brought them into the land of their enemies - That is, that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgment upon them. And, if then their uncircumcised, that is, impure, carnal, profane, and impenitent hearts be humbled, that is, subdued, purged, reformed: if to this confession they add sincere humiliation and reformation, I will do what follows. If they accept of - The meaning is, if they sincerely acknowledge the righteousness of God and their own wickedness, and patiently submit to his correcting hand; if with David they are ready to say, it is good for them that they are afflicted, that they may learn God's statutes, and yield obedience to them for the future, which is a good evidence of true repentance. I will remember my covenant - So as to make good all that I have promised in it. For words of knowledge or remembrance in scripture, commonly denote affection and kindness. I will remember the land - Which now seems to be forgotten and despised, as if I had never chosen it to be the peculiar place of my presence and blessing. For I am the Lord their God - Therefore neither the desperateness of their condition, nor the greatness of their sins, shall make me wholly make void my covenant with them and their ancestors, but I will in due time remember them for good, and for my covenant's sake return to them in mercy. From this place the Jews take great comfort, and assure themselves of deliverance out of their present servitude and misery. And from this, and such other places, St. Paul concludes, that the Israelitish nation, tho' then rejected and ruined, should be gathered again and restored. These are the laws which the Lord made between him and the children of Israel - Hereby his communion with his church is kept up.

These are the laws which the Lord made between him and the children of Israel - Hereby his communion with his church is kept up. He manifests not only his dominion over them, but his favour to them, by giving them his law. And they manifest not only their holy fear, but their holy love by the observance of it. And thus it is made between them rather as a covenant than as a law: for he draws them with the cords of a man.

In the valley - Beyond the mountain, at the foot whereof they now were, Num 14:40. And this clause is added, either As an aggravation of Israel's misery and punishment, that being now ready to enter and take possession of the land, they are forced to go back into the wilderness or As an argument to oblige them more willingly to obey the following command of returning into the wilderness, because their enemies were very near them, and severed from them only by that Idumean mountain, and, if they did not speedily depart, their enemies would fall upon them, and so the evil which before they causelessly feared would come upon them; they, their wives and their children, would become a prey to the Amalekites and Canaanites, because God would not assist nor defend them. By the way of the Red - sea - That leadeth to the Red - sea, and to Egypt, the place whither you desire to return. As ye have spoken - When you wickedly wished you might die in the wilderness. You - Your nation; for God did not swear to do so to these particular persons. Your carcases - See with what contempt they are spoken of, now they had by their sin made themselves vile! The mighty men of valour were but carcases, now the Spirit of the Lord was departed from them! It was very probably upon this occasion, that Moses wrote the ninetieth psalm. Forty years - So long as to make up the time of your dwelling in the wilderness forty years; one whole year and part of another were past before this sin or judgment. Your whoredoms - The punishment of your whoredoms, of your apostacy from, and perfidiousness against your Lord, who was your husband, and had married you to himself. Each day for a year - So there should have been forty years to come, but God was pleased mercifully to accept of the time past as a part of that time. Ye shall know my breach of promise - That as you have first broken the covenant between you and me, by breaking the conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant.

Ye shall know my breach of promise - That as you have first broken the covenant between you and me, by breaking the conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant. So you shall see, that the breach of promise wherewith you charged me, lies at your door, and was forced from me by your perfidiousness. By the plague - Either by the pestilence, or by some other sudden and extraordinary judgment, sent from the cloud in which God dwelt, and from whence he spake to Moses, and wherein his glory at this time appeared before all the people, Nu 14:10, who therefore were all, and these spies among the rest, before the Lord. But Joshua and Caleb lived still - Death never misses his mark, nor takes any by oversight who are designed for life, tho' in the midst of those that are to die. And the people mourned greatly - But it was now too late. There was now no place for repentance. Such mourning as this there is in hell; but the tears will not quench the flames. Gat them up - Designed or prepared themselves to go up. The Canaanites - Largely so called, but strictly the Amorites. Hormah - A place so called afterwards, Nu 21:3, from the slaughter or destruction of the lsraelites at this time.

This expression may intimate, that Korah himself was not here, but that he continued with his two hundred and fifty men before the Lord, where they were waiting for God's decision of the controversy. Nor is it probable that their chief captain would desert them, and leave them standing there without an head, especially, when Aaron his great adversary, abode there still, and did not go with Moses to Dathan. And Korah may seem to have been consumed with those two hundred and fifty. And so much is intimated, Nu 16:40, that no stranger come near to offer incense before the Lord, that he be not as Korah, and as his company, that is, destroyed, as they were, by fire from the Lord. And when the Psalmist relates this history, Psa 106:17 - 18, the earth's swallowing them up is confined to Dathan and Abiram, Psa 106:17, and for all the rest of that conspiracy it is added, Psa 106:18. And a fire was kindled in their company, the flame burnt up the wicked. Into the pit - Into the earth, which first opened itself to receive them, and then shut itself to destroy them. From the Lord - From the cloud, wherein the glory of the Lord appeared. To Eleazer - Rather than to Aaron, partly because the troublesome part of the work was more proper for him, and partly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning sometimes doth, others, by taking away their lives, and leaving their bodies dead upon the place. Out of the burning - From among the dead bodies of those men who were burnt. Yonder - Far from the altar and sanctuary, into an unclean place, where the ashes were wont to be cast: by which God shews his rejection on of their services. They are hallowed - By God's appointment, because they were presented before the Lord by his express order, Nu 16:16,17. Their own souls - That is, their own lives: who were the authors of their own destruction. The altar - Of burnt - offerings, which was made of wood, but covered with brass before this time, Exo 27:1,2, to which this other covering was added for farther ornament, and security against the fire, continually burning upon it.

Of men - Which were offered to God in his temple, and to his service and disposal. Those that are to be redeemed - Namely, of men only, not of unclean beasts, as is manifest from the time and price of redemption here mentioned, both which agree to men; the time, Num 18:16, the price, Num 3:46,47, but neither agree to unclean beasts, which were to be redeemed with a sheep, Exo 13:13, and that after it was eight days old. Holy - Namely, in a peculiar manner, consecrated to an holy use, even to be sacrificed to God. Deu 15:19. The flesh - All the flesh of them, and not only some parts, as in other sacrifices. A covenant of salt - A durable and perpetual covenant; so called here and 2Ch 13:5, either, because salt is a sign of incorruption, as being of singular use to preserve things from corruption: or, because it is ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care, that it should never be lacking from any meat - offering, Lev 2:13. And this privilege conferred upon the priests is called a covenant because it is given them conditionally, upon condition of their service, and care about the worship of God. In their land - In the land of the children of Israel. You shall not have a distinct portion of land, as the other tribes shall. The reason of this law, was, partly because God would have them wholly devoted to his service, and therefore free from worldly incumbrances; partly, because God had abundantly provided for them otherwise, by tithes and first - fruits and oblations; and partly that by this means being dispersed among the several tribes, they might have the better opportunity for teaching and watching over the people. I am thy part - I have appointed thee a liberal maintenance out of my oblations. The tenth - For the tithes were all given to the Levites, and out of their tithes the tenth was given to the priests. Nigh - So nigh as to do any proper act to the priests or Levites. Their iniquity - The punishment due not only for their own, but also for the people's miscarriage, if it be committed through their connivance or negligence.

Paul says twenty three thousand, 1Cor 10:8. The odd thousand here added were slain by the Judges according to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as often it is, for the sword, or hand, or stroke of God. My covenant of peace - That is, the covenant of an everlasting priesthood, as it is expounded, Nu 25:13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel's peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peace - breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace. At everlasting priesthood - To continue as long as the law and common - wealth of the Jews did. But this promise was conditional, and therefore might be made void, by the miscarriages of Phinehas's sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high - priest, for ever, which also for his and their sins was made void, 1Sam 2:30. And the the priesthood returned to Phinehas's line in the time of Solomon, 1Kings 2:26,27,34. The Midianites - And why not the Moabites. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, Nu 22:4,7. So in the reception of Balaam after Balak had dismissed him, Nu 31:8, and in farther consultation with him, and in contriving the means for the executing of this wicked plot.

Chapter XXXII The request of Reuben and Gad for an inheritance on this side Jordan, ver. 1 - 5. Moses's misconstruction of it, ver. 6 - 15. Their explication of it, ver. 16 - 19. The grant of their petition, ver. 20 - 42. Jazer - A city and country of the Amorites; Gilead - A mountainous country, famous for pasturage Ye sit here - In ease and peace, while your brethren are engaged in a bloody war. The Kenezite - So called from Kenaz, his grand - father. All this people - Who being moved by your counsel and example, will refuse to go over Jordan. We ourselves - Either all, or as many as shall be thought necessary, leaving only so many as may be necessary to provide for the sustenance and defence of our wives and children here. Before the Lord - Before the ark, which was the token of God's presence. He alludes either to the order of the tribes in their march, whereby Reuben and Gad marched immediately before the ark, or to the manner of their passage over Jordan, wherein the ark went first into Jordan, and stood there while all the tribes marched over Jordan by and before it, and these amongst the rest, as is expressly noted in these very words, that they passed over before the Lord, Jos 4:13. Before the Lord - By his presence and gracious and powerful assistance. Your sin - The punishment of your sin. Sin will certainly find out the sinner sooner or later. It concerns us therefore to find our sins out, that we may repent of them and forsake them, lest our sins find us out, to our confusion and destruction. They shall have possession - They shall forfeit their possessions in Gilead, and be constrained to go over Jordan, and to seek possessions there among their brethren. As the Lord hath said - Either at this time by thy mouth: or formerly, where he commanded us, as well as our brethren to go into Canaan and possess it. Built - Repaired and fortified. For they neither had need nor leisure as yet to do more, the old cities not being burnt and ruined, as divers in Canaan were.

Chapter XVI A repetition of the laws concerning the passover, ver. 1 - 8. The feast of pentecost, ver. 9 - 12 That of tabernacles, ver. 13 - 15. All the males are to attend them, ver. 16, 17. An appointment of judges and officers, ver. 18 - 20. A caution against groves and images, ver. 21, 22. Observe the month of Abib - Or of new fruits, which answers to part of March and part of April, and was by a special order from God made the beginning of their year, in remembrance of their deliverance out of Egypt. By night - In the night Pharaoh was forced to give them leave to depart, and accordingly they made preparation for their departure, and in the morning they perfected the work. The passover - That is, the feast of the passover, and so the place may be rendered, thou shalt therefore observe the feast of the passover unto the Lord thy God, with sheep, and with oxen, as is prescribed, Num 28:18, &c. With it - Or, in it, that is, during the time of the feast of the passover. Bread of affliction - Bread which is not usual nor pleasant, to put thee in mind both of thy miseries endured in Egypt; and of thy hasty coming out of it, which allowed thee no time to leaven or prepare thy bread. Any of the flesh - That is, of the passover properly so called. Of thy gates - That is, of thy cities. There - Namely, in the court of the tabernacle or temple. This he prescribed, partly that this great work might be done with more solemnity in such manner as God required; partly, because it was not only a sacrament, but also a sacrifice, and because here was the sprinkling of blood, which is the essential part of a sacrifice; and partly to design the place where Christ, the true passover or lamb of God, was to be slain. At the season - About the time you were preparing yourselves for it. In the morning - The morning after the seventh day. Thy tents - That is, thy dwellings, which he calls tents, as respecting their present state, and to put them in mind afterwards when they were settled in better habitations, that there was a time when they dwelt in tents.

Chapter XVII A charge, concerning sacrifices, ver. 1. Concerning putting idolaters to death, ver. 2 - 7. Concerning the decision of cases by the sanhedrim, ver. 8 - 13. Concerning the choice and duty of a king, ver. 14 - 20. Bullock or sheep - Either greater or smaller sacrifices, all being comprehended under the two most eminent kinds. ln transressing his covenant - That is, in idolatry, as it is explained De 17:3, which is called a transgression of God's covenant made with Israel, both because it is a breach of their faith given to God and of that law which they covenanted to keep; and because it is a dissolution of that matrimonial covenant with God, a renouncing of God and his worship, and a chusing other Gods. The host of heaven - Those glorious creatures, which are to be admired as the wonderful works of God, but not to be set up in God's stead. By condemning the most specious of all idolaters, he intimates, how absurd a thing it is to worship stocks and stones, the works of men's hands. I have not commanded - That is, I have forbidden. Such negative expressions are emphatical. Witnesses - Namely, credible and competent witnesses. The Jews rejected the testimonies of children, women, servants, familiar friends or enemies, persons of dissolute lives or evil fame. First upon him - God thus ordered it, for the caution of witnesses, that, if they had thro' malice or wrath accused him falsely, they might now be afraid to imbrue their hands in innocent blood; and for the security and satisfaction of the people in the execution of this punishment. For thee - He speaks to the inferior magistrates, who were erected in several cities. If thou hast not skill to determine, between blood and blood - That is, in capital causes. Between plea and plea - In civil causes, about words or estates. Between stroke and stroke - In criminal causes, concerning blows, or wounds inflicted by one man upon another. Matters of controversy - That is, such things being doubtful, and the magistrates divided in their opinions about it.

Chapter XXIX The preface of God's covenant, ver. 1. A recital of his dealings with them, ver. 2 - 8. A solemn exhortation to keep covenant with God, ver. 9 - 17. A severe threatning to them that break it, ver. 18 - 28. The end of the revealed will of God, ver. 29. These are the terms or conditions upon which God hath made, that is renewed his covenant with you. The covenant was but one in substance, but various in the time and manner of its dispensation. Yet the Lord - That is, you have perceived and seen them with the eyes of your body, but not with your minds and hearts; you have not yet learned rightly to understand the word and works of God, so as to know them for your good, and to make a right use of them, and to comply with them: which he expresseth thus, the Lord hath not given you, &c. not to excuse their wickedness, but to direct them to whom they must have recourse for a good understanding of God's works; and to intimate that although the hearing ear, and the seeing eye, be the workmanship of God, yet their want of his grace was their own fault, and the just punishment of their former sins; their present case being like theirs in Isaiah's time, who first shut their own eyes and ears that they might not see and hear, and would not understand, and then by the righteous judgment of God, had their eyes and ears closed that they should not see and hear, and understand. God's readiness to do us good in other things, is a plain evidence, that if we have not grace, that best of gifts, 'tis our own fault and not his: he would have gathered us, and we would not. Ye have not eaten bread - Common bread purchased by your own money, or made by your own hands, but heavenly and angelical bread. Neither drank wine - But only water out of the rock. The Lord - Omnipotent and all - sufficient for your provision without the help of any creatures, and your God in covenant with you who hath a true affection to you, and fatherly care of you. Thy stranger - Such strangers as had embraced their religion: all sorts of persons, yea, even the meanest of them.

Thy stranger - Such strangers as had embraced their religion: all sorts of persons, yea, even the meanest of them. Into covenant and into his oath - Into covenant, confirmed by a solemn oath. That he may establish thee - Here is the summary of that covenant whereof Moses was the mediator, and in the covenant relation between God and them, all the precepts and promises of the covenant are included. That they should be established for a people to him, to fear, love, obey, and be devoted to him, and that he should be to them a God, to make them holy and happy; and a due sense of the relation we stand in to God as our God, and the obligation we are under to him as his people, is enough to bring us to all the duties, and all the comforts of the covenant. And does this covenant include nothing spiritual nothing that refers to eternity So also - With your posterity. For so the covenant was made at first with Abraham and his seed, by which as God engaged himself to continue the blessing of Abraham upon his posterity, so he also engaged them to the same duties which were required of Abraham. So it is even among men, where a king confers an estate upon a subject and his heirs for ever, upon some certain conditions, all his heirs who enjoy that benefit, are obliged to the same conditions. It may likewise include those who were then constrained to be absent, by sickness, or any necessary occasion. Nay one of the Chaldee pharaphrasts reads it, all the generations that have been from the first days of the world, and all that shall arise to the end of the whole world, stand with us here this day. And so taking this covenant as a typical dispensation of the covenant of grace, 'tis a noble testimony to the Mediator of that covenant, who is the same yesterday, to day, and for ever. Egypt - Where you have seen their idolatries, and learned too much of them, as the golden calf shewed, and therefore have need to renew your covenant with God; where also we were in dreadful bondage whence God alone hath delivered us, to whom therefore we are deeply obliged, and have all reason to renew our covenant with him.

At Massah - Not at that Massah mentioned Exo 17:7, which is also called Meribah, but at that other Meribah, Num 20:13. Thou didst strive - Whom thou didst reprove and chastise. I have not seen him - That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 32:26,27. They kept thy covenant - When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship. His substance - Because he hath no inheritance of his own and therefore wholly depends upon thy blessing. The work of his hands - All his holy administrations, which he fitly calls the work of his hands, because a great part of the service of the Levites and priests was done by the labour of their hand and body, whereas the service of evangelical ministers is more spiritual and heavenly. Smite - He pray's thus earnestly for them, because he foresaw they who were to teach and reprove, and chastise others would have many enemies, and because they were under God, the great preservers and upholders of religion, and their enemies were the enemies of religion itself. Of Benjamin - Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And 'tis put before Joseph, because of the dignity of Jerusalem, (part of which was in this lot) above Samaria, which was in the tribe of Ephraim: likewise because Benjamin adhered to the house of David and to the temple of God, when the rest of the tribes deserted both. The beloved of the Lord - So called in allusion to their father Benjamin who was the beloved of his father Jacob; and because of the kindness of God to this tribe which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege. Shall dwell in safety by him - Shall have his lot nigh to God's temple, which was both a singular comfort and safeguard to him. Shall cover - Shall protect that tribe continually while they cleave to him.

They are happy indeed that have the favour of God; and they shall have it, that place their satisfaction in it. And full with the blessing of the Lord - Not Only with corn, wine and oil, the fruit of the blessing, but with the blessing itself, the grace of God, according to his promise and covenant. Possess thou the west and the south - Or, the sea and the south. This is not to be understood of the place, that his lot should fall there, for he was rather in the east and north of the land; but of the pleasures and commodities of the west or of the sea, which were conveyed to him from his neighbour Zebulun; and of the south, that is, from the southern tribes and parts of Canaan, which were brought to him down the river Jordan, and both sorts of commodities were given him in exchange for the fruitful rich soil which he had in great abundance. Let Asher - Who carries blessedness in his very name, be blessed with children - He shall have numerous, strong and healthful children. Acceptable to his brethren - By his sweet disposition and winning carriage. In oil - He shall have such plenty of oil that he may not only wash his face, but his feet also in it. Iron and brass - The mines of iron and copper, which were in their portion, whence Sidon their neighbor was famous among the Heathens for its plenty of brass, and Sarepta is thought to have its name from the brass and iron which were melted there in great quantity. Thy strength shall be - Thy strength shall not be diminished with age, but thou shalt have the vigor of youth even in thine old age: thy tribe shalt grow stronger and stronger. There us none - These are the last words that ever Moses wrote, perhaps the greatest writer that ever lived upon the earth. And this man of God, who had as much reason to know both as ever any mere man had, with his last breath magnifies both the God of Israel, and the Israel of God. Unto the God of Jeshurun, who to help thee, rideth upon the heaven, and with the greatest state and magnificence, on the sky.

The name of God is a great name, above every name. And whatever happens, we ought to pray, that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and we cannot urge a better plea than this, Lord, what wilt thou do for thy great name Let God in all be glorified, and then welcome his whole will! Upon thy face - This business is not to be done by inactive supplication, but by vigorous endeavours for reformation. Israel - Some or one of them. Transgressed my covenant - That is, broken the conditions of my covenant which they have promised to perform, whereof this was one, not to meddle with the accursed thing. Stolen - That is, taken my portion which I had reserved, Josh 6:19. Dissembled - Covered the fact with deep dissimulation. Possibly Achan might be suspected, and being accused, had denied it. Among their own stuff - Converted it to their own use, and added obstinacy to the crime. Were accursed - They have put themselves out of my protection, and therefore are liable to the same destruction which belongs to this accursed people. Sanctify yourselves - Purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, expecting the sentence of God for the discovery and punishment of the sin, and that the guilty person might hereby be awakened, and brought to a free confession of his fault. And it is a marvellous thing that Achan did not on this occasion acknowledge his crime; but this is to be imputed to the heart - hardening power of sin, which makes men, grow worse and worse; to his pride, being loath to take to himself the shame of such a mischievous and infamous action; and to his vain conceit, whereby he might think others were guilty as well as he, and some of them might be taken, and he escape. The Lord taketh - Which shall be declared guilty by the lot, which is disposed by the Lord, Prov 16:33, and which was to be cast in the Lord's presence before the ark. Of such use of lots, see 1Sam 14:41,42 Jon 1:7 Acts 1:26. Shall be burnt with fire - As persons and things accursed were to be.

Presumption, in wearing or causing other priests to wear this kind of ephod, which was peculiar to the high - priest. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deut 12:5,11,14. Making a division among the people. Laying a stumbling - block, or an occasion of idolatry before that people, whom he knew to be too prone to it. Lifted up their head - That is, recovered not their former strength or courage, so as to conquer or oppress others. Forty years - To the fortieth year, from the beginning of the Midianitish oppression. The days, &c. - As long as Gideon lived. His own house - Not in his father's house; as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge for the preservation and maintenance of their religion and liberties. Shechem - She dwelt there, and he often came thither, either to execute judgment, or upon other occasions. Abimelech - That is, my father the king; so he called him, probably, to gratify his concubine, who desired it either out of pride, or design. A good old age - His long life being crowned with the continuance of honour, tranquility, and happiness. As soon as, &c. - Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of their judges. Baalim - This was the general name including all their idols, one of which here follows. Baal - berith - That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a god both the Grecians and the Romans had.

This language becomes us, when we are under affliction; tho' many others share in the trouble, yet we are to hear the voice of the rod, as if it spake only to us. But did not she wish to bring them to the worship of the God of Israel Undoubtedly she did. But she would have them first consider upon what terms, lest having set their hand to the plow, they should look back. Kissed - Departed from her with a kiss. Bade her farewell for ever. She loved Naomi, but she did not love her so well, as to quit her country for her sake. Thus many have a value for Christ, and yet come short of salvation by him, because they cannot find in their hearts, to forsake other things for him. They love him, and yet leave him, because they do not love him enough, but love other things better. To her gods - Those that forsake the communion of saints, will certainly break off their communion with God. This she saith, to try Ruth's sincerity and constancy, and that she might intimate to her, that if she went with her, she must embrace the true religion. There will I be buried - Not desiring to have so much as her dead body carried back into the land of Moab: but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and remaining together for ever. Left speaking unto her - See the power of resolution! Those who are half - resolved, are like a door a - jar, which invites a thief. But resolution shuts and bolts he door, and then the devil flees from us. Is this - Is this she that formerly lived in so much plenty and honour How marvelously is her condition changed Naomi - Which signifies pleasant, and chearful. Mara - Which signifies bitter or sorrowful. Full - With my husband and sons, and a plentiful estate for our support. Testified - That is, hath borne witness, as it were, in judgment, and given sentence against me.

Build, &c - That is, give him a numerous posterity, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar's line, Numb 25:13, and interrupted for a little while by Eli, of the line of Ithamar, unto him and his children for ever. Anointed - Before Jesus Christ, who is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented him; and particularly, the high - priest was an eminent type of Christ, and represented his person, and acted in his name and stead, and did mediately, what John Baptist did immediately, go before the face of the Lord Christ; and when Christ came, that office and officer was to cease. The high - priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently, before Christ, who, as he was God blessed for ever, Rom 9:5, was present with, and the builder and governor of the ancient church of Israel, and therefore the high - priest is most properly said to walk before him. Chapter III

David complains to Jonathan; and desires his help, ver. 1 - 5. Jonathan promises to give him intelligence, and confirms his friendship, ver. 9 - 23. He finds his father implacable, ver. 24 - 34. He gives David notice of it, in the manner they had agreed on, ver. 35 - 42. Is it not so - For Jonathan gave credit to his father's oath, chap.19:6. David sware - The matter being of great moment, and Jonathan doubting the truth of it, he confirms his word with an oath, which follows in the end of the verse. Only he interposeth a reason why Saul concealed it from Jonathan. To the third day - That is, unto the next day, but one after the new moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself either at Bethlehem with his friends, or in any other place 'till the third day. Asked me - Who being the king's son and deputy, used to give license to military men to depart for a season upon just occasions. Deal kindly - In giving me timely notice, and a true account of Saul's disposition and intention towards me. A covenant of the Lord - That is, a solemn covenant, not lightly undertaken, but seriously entered into, in the name and fear of God, and in his presence, calling him to be the witness of our sincerity therein, and the avenger of perfidiousness in him that breaks it. Slay me - I am contented thou shouldst kill me. For why - Why shouldst thou betray me to thy father, by concealing his evil intentions from me O Lord God - Do thou hear and judge between us. It is an abrupt speech which is usual in great passions. Kindness as the Lord - That kindness to which thou hast engaged thyself, in the covenant sworn between thee and me in God's presence. I die not - That thou do not kill me or mine, as princes of another line use to kill the nearest relations of the former line, from whom the kingdom was translated to them. A covenant - The covenant which before was personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained.

A covenant - The covenant which before was personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained. Enemies - If either I or any of my house shall break this covenant, and shall prove enemies to David or to his house, let the Lord, the witness of this covenant, severely punish the violators of it. Swear again - Heb. and Jonathan added or proceeded to make David swear; that is, having himself sworn to David or adjured David, in the foregoing verse, he here requires David's oath to him, by way of restipulation or confirmation. Loved him - Because he had a true friendship for David, he desired that the covenant might be inviolably observed through all their generations. Was in hand - When this same business which now they were treating about, was in agitation formerly; namely, to discover Saul's mind and purpose towards him, chap.19:2,3. Ezel - By that stone which directs travellers in the way; namely, in some cave, or convenient place, which was near it. I will send - I will send him out before I shoot, to find out, and take up the arrows which I shall shoot. And I shall shoot them either short of him, or beyond him, as I shall see occasion. Between - As a witness and a judge between us and our families for ever, if on either side this league of friendship be violated. Hid himself - Namely, at the time appointed: for it seems probable, that he went first to Bethlehem, and thence returned to the field, when the occasion required. Arose - He rose from his seat where he was sat next the king, and stood at Abner's coming, to do honour to him, who was his father's cousin, and the general of the army. Something - Some accident which has rendered him unclean, and so unfit to partake of this feast, which consisted in part of the remainders of the peace - offerings, according to the law, Levit 7:20. Unfit also to come into any company, much more, into the king's company, lest he should pollute them also. Son of Jesse - So he calls him in scorn, to note the meanness of his original; and as not deigning to call him by his proper name.

David coming to Nob, takes the shew - bread, and Goliath's sword, ver. 1 - 9. Goes to Achish, and feigns himself mad, ver. 10 - 13. Is dismissed by Achish, ver. 14, 15. Nob - A city of priests, where the tabernacle now was. Hither David resorted, for a supply of his necessities, which he supposed he might receive here, without danger of being betrayed into Saul's hands: and principally, that in this great distress, he might receive comfort and counsel from the Lord. Ahimelech - The chief priest, brother to that Ahiah, chap.14:3, and he being now dead, his successor in the priesthood, for they were both sons of Ahitub. Was afraid - Suspecting some extraordinary cause of his coming in such a manner. Alone - For though David had some servants as is manifest from ver.4,5, whom Jonathan probably had sent to a place appointed, yet they were left at another place: as David himself affirmeth, ver.2. And David was now alone, as also he was when he fled to Achish. He who had been suddenly advanced to the highest honour, is as soon reduced to the desolate conditions of an exile. Such changes are there in this world, and so uncertain are its smiles. The king, &c. - This seems to be a plain lie extorted from him, by fear. But it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Psalm 119:29. To such a place - To a certain place which it not convenient now to mention; because the whole business requires concealment. There is, &c. - Here in the tabernacle: though doubtless he had other provisions is his house; but David was in great haste, and in fear of Doeg whom he saw, and knew and therefore would not stay 'till any thing could be fetched thence. There was a double impediment to the giving this bread to them; Its sacredness in itself; which the priest implies, and David answers ver.5, and the priest was satisfied therein by David's great necessities. The abstinence from all women, which he supposed should be in those that use it; concerning which he now enquires. And though he mentions this only concerning David's young men, and out of reverence forbears to name him; yet he is also included in the number, as David's answer shews.

And though he mentions this only concerning David's young men, and out of reverence forbears to name him; yet he is also included in the number, as David's answer shews. Three days - As long as the law required, Exod 19:15. And so long David, and his men hid, it seems, hid themselves for fear of Saul, whereby they were kept both from women: and from food convenient for them. Vessels - That is, Either, Their garments, or other utensils for their journey. Or their bodies. The bread - Heb. and this bread; is in a manner common: that is, considering the time, and our necessity, this maybe used in a manner, like common bread. For though for a season while it is to stand before the Lord, it be so holy, that the priest himself might not eat it; yet afterwards it is eaten by the priest, and his whole family, and so it may be by us, in our circumstances. Tho' it were - But newly put into the vessel, it must give place to the great law of necessity, and charity; because God will have mercy preferred before sacrifice. Detained - Not by force but by his choice; he fixed his abode there for that day; either because it was the sabbath - day; on which he might not proceed in his journey, or for the discharge of some vow. Before the Lord - That is, at the tabernacle. An Edomite - By birth, but he was proselyted to the Jewish religion. Ephod - That is, behind that holy place allotted for the keeping of the sacred, or priestly garments; all which are here comprehended under the ephod; which, as the chief is put for all the rest. Here it was laid up as a sacred monument of God's power and goodness. None like it - Because it not only served him for his use, for he was a strong and tall man, and one that could wield that sword, but was also a pledge of God's favour to him. Whenever be looked upon it, it would be a support to his faith, by reminding him of what God had already done.

Thine eyes - Openly, so that thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it. And give them - I shall by my providence, give him power over them. Neighbor - To one who is very near thee. But God expresseth this darkly, that the accomplishment of it might not be hindered. I have sinned - How serious this confession was, we may see, Psal 51:1 - 19. Put away thy sin - That is, so far as concerns thy own life. Not die - As by thy own sentence, ver.5, thou dost deserve, and may expect to be done by my immediate stroke. Besought - Supposing the threatening might be conditional, and so the execution of it prevented by prayer. Went - Into his closet. Elders - The chief officers of his kingdom and household. He would not - This excessive mourning did not proceed simply from the fear of the loss of the child; but from a deep sense of his sin, and the divine displeasure manifested herein. Seventh day - From the beginning of the distemper. And came - That is, to the tabernacle, to confess his sin before the Lord, to own his justice in this stroke, to deprecate his just displeasure, to acknowledge God's rich mercy, in sparing his own life; and to offer such sacrifices as were required in such cases. I fast - Seeing fasting and prayer cannot now prevail with God for his life. I shall go to him - Into the state of the dead in which he is, and into heaven, where I doubt not I shall find him. His wife - Who was now much dejected, both for her former sin, and for the loss of the child. Loved him - That is, the Lord declared to David, that he loved his son, notwithstanding the just cause David had given to God to alienate his affections from him. Jedidiah - That is, beloved of the Lord. Because - Either, because of the Lord's love to him, or because the Lord commanded him to do so. Royal city - That is, that part of the city where was the king's palace; though now it seems he was retired to a strong fort. Of waters - Rabbah was so called because it was encompassed with water.

Ruleth - Here are the two principal parts of a king's duty, answerable to the two tables of God's law, justice towards men, and piety towards God, both which he is to maintain and promote among his people. Shall be - These words are a farther description of the king's duty, which is not only to rule with justice and piety, but also with sweetness, and gentleness, and condescension to the infirmities of his people; to render his government as acceptable to them, as is the sun - shine in a clear morning, or the tender grass which springs out of the earth by the warm beams of the sun after the rain. Altho' - Although God knows, that neither I, nor my children have lived and ruled as we should have done, so justly, and in the fear of the Lord; and therefore have not enjoyed that uninterrupted prosperity which we might have enjoyed. Covenant - Notwithstanding all our transgressions whereby we have broken covenant with God, yet God, to whom all my sins were known, was graciously pleased to make a sure covenant, to continue the kingdom to me, and to my seed for ever, chap.7:16, until the coming of the Messiah who is to be my son and successor, and whose kingdom shall have no end. Ordered - Ordained in all points by God's eternal counsel; and disposed by his wise and powerful providence which will over - rule all things, even the sins of my house so far, that although he punished them for their sins, yet he will not utterly root them out, nor break his covenant made with me and mine. Sure - Or, preserved, by God's power and faithfulness in the midst of all oppositions. For this - Or, in this is, that is, it consists in, and depends upon this covenant. Salvation - Both mine own eternal salvation, and the preservation of the kingdom to me and mine. Tho' - Although God as yet hath not made my house or family to grow; that is, to increase, or to flourish with worldly glory as I expected; yet this is my comfort, that God will inviolably keep this covenant. But this refers also to the covenant of grace made with all believers.

Or, secondly, he speaks there of what Solomon offered: for it runs thus, I will give; and here of what Hiram accepted. Or, thirdly, the barley, and wine, and twenty thousand baths of common oil, mentioned 2Chron 2:10, must be added to the twenty thousand measures of wheat, and the twenty measures of pure oil here expressed, and the whole sum is to be made up from both places; that book of Chronicles being written to supply and compleat the histories of the books of Samuel, and of the Kings. Gave Hiram - Either, first, for sustenance to the workmen, during the years wherein they were employed in the cutting down and hewing of timber. Or, for the yearly support of the king's house, during the said time. Thus by the wise disposal of providence, one country has need of another, and is benefited by another, that there may be a mutual correspondence and dependence, to the glory of God our common Parent. The levy - Which were to be employed in the most honourable and easy parts of the work relating to the temple; and these were Israelites; but those fifteen hundred thousand mentioned ver.15, were strangers. If it seem strange, that so many thousands should be employed about so small a building as the temple was; it must be considered, that the temple, all its parts being considered, was far larger than men imagine; that it is probable, they were employed by turns, as the thirty thousand were, ver.14, else they had been oppressed with hard and uninterrupted labours. that the timber and stone hewed and carried by them, was designed, not only for the temple, but also for Solomon's own houses, and buildings; because we read of no other levy of men, nor of any care and pains taken after the building of the temple, for the procurement, or preparation of materials for his own houses, or his other buildings; nay, that this very levy of men was made and employed for the building of the Lord's house, and Solomon's house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer, is expressed chap.9:15. Three thousand &c.

Nothing - Strictly and properly: but in a more large sense, the pot of manna, and Aaron's rod were also in it, Heb 9:4, that is, by it, in the most holy place, before the ark of the testimony, where God commanded Moses to put them. The cloud - The usual token of God's glorious presence. Filled - In testimony of his gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to God. Then spake - Perceiving both priests and people struck with wonder at this darkness, he minds them, that this was no sign of God's disfavour, as some might possibly imagine; but a token of his approbation, and special presence among them. Said - He hath declared, that he would manifest his presence with, and dwelling among his people, by a dark cloud, in which he would appear. Turned - From the temple to the body of the congregation. Stood - In token of reverence, and of their readiness to receive the blessing. Since, &c. - Until David's time; for then he did chuse Jerusalem. That my name - That my presence, and grace, and worship, and glory, might be there. Chose David - And in and with him the tribe of Judah, of which he was, and Jerusalem where he dwelt. The covenant - The tables of the covenant, wherein the conditions of God's covenant with Israel are written. Stood - Upon a scaffold set up for him in the court of the people, 2Chron 6:13. Hast kept - That branch of thy promise concerning the building of this house by David's son. Keep - Make good the other branch of thy promise. But will - Is it possible that the great, and high, and lofty God should stoop so low, as to take up his dwelling amongst men The heaven - All this vast space of the visible heaven. And heaven, &c. - The third and highest, and therefore the largest heaven, called the heaven of heavens for its eminency and comprehensiveness. Contain - For thy essence reacheth far beyond them, being omnipresent. Much less - This house therefore was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee.

He said - Or, the king, who, though not here named, may be presumed to be present, both by the prophet's prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, chap.7:2. This evil - This dreadful famine, which is now so extreme, that women are forced to eat their own children. The Lord - Hath inflicted it, and (for ought I see) he will not remove it. All penal evil is of the Lord, as the first cause and sovereign judge. And this we ought to apply to particular cases: if all evil, then this evil which we are groaning under. Whoever are the instruments, God is the principal agent. What should I, &c. - Thou bidst me wait upon God for help: but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.

So, &c. - So you shall guard all the gates or entrances into the temple that neither Athaliah nor any of her soldiers may break in. That go, &c. - Who having finished their course, should have gone home, but were detained, 2Chron 23:8. Shall keep - While the rest guard the entrances into the temple; these shall have a special care of the king's person. Ranges - Or, fences, the wall wherewith the courts of the temple were environed. Testimony - The book of the law, which he put into the king's hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deut 17:18, and to govern himself and his kingdom by it: the law of God being frequently and most properly called a testimony, because it is a witness of God's will, and man's duty. Host - Of these companies of Levites, who are elsewhere called the Lord's host, and now were the king's host. A covenant - A sacred covenant whereby he solemnly engaged both the king, and people, that they should be the Lord's people; that they should renounce, and root out all idolatry, and set up and maintain God's true worship. Between the king - This was a civil covenant, whereby the king engaged himself to rule them justly, and in the fear of God; and the people obliged themselves to defend and obey him.

And Zadok - It must be remembered that the high - priest had his viceregent who might officiate in his stead. So that this action of theirs, the anointing Zadok, did not, actually constitute him high - priest, but only settled the reversion of it upon him and his line after Abiathar's death; even as David's making Solomon king, and their anointing Solomon to be the chief governor here, did not put him into actual possession of the kingdom, but only gave him a right to it after the present king's death: hence, notwithstanding this anointing, Abiathar continued to exercise his office 'till Solomon thrust him out, 1Kings 2:27. Of the Lord - On the throne of Israel, which is called the throne of the Lord, because the Lord himself was in a peculiar manner the king and governor of Israel. He had the founding, he had the filling of their throne, by immediate direction. Thus, &c. - This sacred writer having mentioned the anointing of Solomon and upon that occasion proceeded to give a farther account of Solomon's actual settlement in his kingdom, returns to his main business, to give an account of the close of David's reign and life. He here brings him to the end of his day, leaves him asleep, and draws the curtains about him. Riches and honour - That is, he had enough of this world, and of the riches of and honour of it; and he knew when he had enough. He was satisfied with it, and very willing to go to a better place. The book - In the chronicles of the kingdom, which were written by Nathan and Gad, who were not only prophets, but historiographers out of which either they or some other prophets took by the direction of God's spirit such passages, as were most important and useful for the church in succeeding ages. The times - The changes which befel him; both his troubles, and his successes, the word time or times being often put for things done or happening in them. The countries - Bordering upon the land of Canaan.

Chapter XIII Abijah sets the battle in array against Jeroboam, ver. 1 - 3. He declares the justice of his cause, ver. 4 - 12. Trusts in God and gains the victory, ver. 13 - 20. His wives and children, ver. 21. 22. Of salt - By a perpetual covenant. Golden calves - There is that among you which may damp your confidence: you worship those images which God abhors. Consecrate - To make himself a priest. The Lord - Heb. Jehovah, the only true God. We - Maintain his worship which you have rejected. Pure table - Made of pure gold, Exod 25:23,24, he saith table and candlestick, though there were ten of each, because ordinarily there was but one of each used at a time for those uses. We keep - Perhaps he flattered himself, that his keeping up the external worship of God would make satisfaction for the errors of his life. Trumpets - Upon the sounding whereof God hath solemnly promised to assist his people, Numb 10:9. The Lord - You have not only us for your enemies, but God, even the God whom your fathers served. It is folly to fight against the God of almighty power: but it is treachery and base ingratitude, to fight against your father's God. Jeroboam - While Abijah was discoursing, Jeroboam takes the advantage of it to lay an ambush. It does not appear that he made any answer to all that Abijah said. The longest sword he thinks will determine the matter, not the better cause. Gave a shout - It is unspeakable comfort, that no stratagem or ambush can cut off our communication with heaven. To the cry of prayer they added the shout of faith, and so became more than conquerors. The Lord struck him - He escaped the sword of Abijah: but God struck him: there is no escaping his sword. Married - Not after this victory, for he died presently after it, but in the whole time of his life.

Chapter XV God's message to Asa, ver. 1 - 7. Idols removed and the spoil dedicated to God, ver. 8 - 11. Judah makes a covenant with God, ver. 12 - 15. Asa removes his mother, destroys her idol, and brings the dedicated things into the temple, ver. 16 - 18. He has great peace, ver. 19. Spirit of God - Both to instruct him what to say, and to enable him to say it plainly and boldly. Now Israel - They have long lived without the found knowledge and worship of the true God. Israel is here understood of the whole nation of Israel in former times, and especially in the times of the judges: for then many times they were in a great measure, without God and his law, and teaching priests, as plainly appears from the book of the Judges; they were brought to all the exigencies and calamities following; and they sometimes turned to the Lord, and he was found of them. In those times - When Israel lived in the gross neglect of God and his law. No peace - Men could not go abroad about their private occasions without great danger; as it was in the days of Shamgar, Judg 5:6. And nation, &c. - One part of the people of Israel destroyed the other by civil wars. As all Israel are called a nation, so the several tribes of them are sometimes called nations. Be strong - Go on resolutely to maintain God's worship and to root out idolatry, as you have begun to do; for this is the only method of preserving yourselves from such calamities as your predecessors have felt. Of Oded - Of Azariah, ver.1, who was also called by his father's name Oded. Into covenant - The matter of this covenant was nothing but what they were before obliged to. And tho' no promise could lay any higher obligation upon them, than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations. And by joining all together in this, they strengthened the hands of each other Rejoiced at the oath - The times of renewing our covenant with God, should be times of rejoicing. It is an honour and happiness to be in bonds with God. And the closer, the better.

Chapter XXXI The remains of idolatry are destroyed, ver. 1. Hezekiah provides work and maintenance for the priests and Levites, ver. 2 - 4. The people bring in their dues abundantly, ver. 5 - 10. Officers are appointed to dispose of them, ver. 11 - 19. Hezekiah's sincerity, ver. 20, 21. Manasseh - By the special impulse and direction of God's spirit. And he knew Hoshea contented himself with the worship of the calves, and did not practise that great idolatry which his predecessors had used, and therefore would patiently suffer the breaking of the images of Baal, and the things belonging to them. The tents - Within the gates of the house of the Lord: which is here called tents, because the host of the Lord, the priests and Levites, encamped there. And perhaps to intimate, that it was shortly to be removed. Of his substance - Which had hitherto been taken out of the treasures of the temple, but that he might ease the people in their present poverty, which his predecessor had brought upon them, and engage them to a more chearful attendance upon God's service, he took the burden upon himself. Encouraged - Freed them from worldly cares and distractions, and enabled to give up themselves entirely to the serious study of God's law, and to the instruction, and direction, and quickening of the people. Came abroad - As Soon as the king extended that command to all the parts of his kingdom, which, ver.4, was confined to them that dwelt in Jerusalem. Honey - Or, dates, as the Hebrew writers generally, understand this word, which were given to them, because of the sweetness of their taste in some sort resembling honey. For the law requires no tithes, but of the fruits of trees, or of the earth, or of beasts. By heaps - What the priests and the Levites had occasion for, they made use of, and the overplus was laid in heaps. Third month - Of the sacred year, in which their harvest began. Seventh - In which their harvest ended and the feast of tabernacles was kept. Blessed the Lord - Both for giving such plentiful provisions to his land and for giving his people such liberal hearts. And they praised the people for their forwardness and faithfulness in it.

Chapter X The names of those who set their seal to the covenant, ver. 1 - 27. An account of those who consented thereto, ver. 28 - 31. They engage to adhere to the temple service, ver. 32 - 39. Sealed - Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented, by some sickness, or other extraordinary impediment. It is true, we meet with Ezra after this, at the dedication of the wall of Jerusalem, chap.12:36, and therefore he was then freed from this impediment, whatsoever it was. Their nobles - The commonality agreed with the nobles in this good work, great men never look so great, as when they encourage religion and are examples of it: and they would by that, as much as any thing, make an interest in the most valuable of their inferiors, who would cleave to them closer than they can imagine. Observe their nobles are called their brethren; for in the things of God, rich and poor, high and low meet together. They cleave - They ratified what the others had done in their names, declaring their assent to it. People of the land - The Heathens. On the sabbath - They that covenant to keep all the commandments of God, must particularly covenant to keep the sabbath holy. For the profanation of this is a sure inlet to all manner of profaneness.

Worm - Mean, and vile, and impotent; proceeding from corruption, and returning to it. The son - For miserable man in the last branch he here puts the son of any man, to shew that this is true even of the greatest and best of men. Let us then wonder at the condescension of God, in taking such worms into covenant and communion with himself!

Chapter XX A mocker - Wine immoderately drunk makes men mockers. Raging - Makes men full of rage. The fear - The terror which the wrath of a king causes. Meddling - Is always ready to begin strife, and obstinate in the continuance of it. Counsel - Designs of doing something of moment. Deep water - Is secret and hard to be discovered. His eyes - With his very looks, or by his diligent inspection into affairs. Divers - One greater for shew and one lesser for use. Is known - The future disposition of a man may be probably conjectured from his childish manners. Open - Shake off sloth and betake thyself to thy employment with diligence and vigour. The lips - But wise speeches are of far greater worth. Take - As a pledge, without which he ought not to be trusted. Of him - That is surety. Established - The way to bring our purposes to good effect is to manage them with serious consideration. Lamp - His name and memory shall utterly perish. His way - What the issue of his designs will be. A snare - It brings guilt upon him. After - After a man has made vows to enquire for ways to break them. The wheel - As the cart - wheel was anciently turned over the sheaves to beat the corn out of them. He punishes them as their offences deserve. The spirit - The reasonable soul. The candle - Is a clear and glorious light set up in man for his information and direction. Of the Lord - So called because it comes from God in a more immediate manner than the body, Eccles 12:7, and because it is in God's stead, to observe and judge all our actions. Searching - Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently. The blueness - Grievous wounds, which make men black and blue; or severe punishments. Cleanseth - Are the means to reclaim a wicked man, and to purge out his corruption. The belly - Of the heart.

Bread - By bread and water he understands all things necessary for his subsistence. For - In so doing, which words are expressed Rom 12:20, where this text is quoted. Thou shalt melt him into repentance, and love. So - Because it comes more rarely and difficultly, after it hath been long expected. Falling - When righteous men are oppressed by the wicked, the state of that common - wealth is as deplorable, as if the publick fountains were corrupted. Not good - For health. To search - Industriously to seek for applause. Is not - Is not only sinful, but shameful also.

Chapter XI God's covenant, ver. 1 - 7. Their disobedience, ver. 8 - 10. Evils to come on them, ver. 11 - 17. and on the men of Anathoth, for conspiring to kill Jeremiah, ver. 18 - 23. Of this covenant - The covenant here spoken of, was the covenant of the law of God, delivered by Moses, to which the people more than once promised obedience. So be it - God having ended his speech, the prophet saith, Amen, either asserting the truth of which God had said, or wishing that the people would do according to their covenant. Did them not - For this God threatens to bring upon them all his words of threatening, annexed to the covenant of the law. A conspiracy - All sorts of people have done alike, as if they had conspired together to break my law. I will not hearken - God will not hear them crying to him in their adversity, who refuse to hear him speaking to them in their prosperity. That shameful thing - Baal, called a shameful thing, because it was what they had reason to be ashamed of, and what would certainly bring them to shame and confusion. Baal - Signifies Lord, and was a common name given to more idols than one; the Phoenicians used the name Baal, the Chaldeans, Bell. Learned men say, that the Asians called the same idol Baal, whom those of Europe called Jupiter. It is not improbable, that the Heathens acknowledging one supreme being, worshipped him in several creatures; some mistaking the Sun, Moon, and Stars to be he, others, other things; these they called Baalim, Lords, as they called the principal god, Baal. My beloved - My people, saith God, though I was formerly their husband, yet have wrought lewdness with many, that is, committed idolatry with many idols, and now what have they to do more in my house The holy flesh - Flesh of their sacrifices, being set before idols, as well as before God, became polluted, and was abomination to the Lord. Thou rejoicest - They were not only evil but gloried in their wickedness. Fair - The Lord fixed thee when he brought thee first into Canaan, in a flourishing condition, like a fair olive - tree, fit to bear goodly fruit.

Chapter XXXIV The captivity of king Zedekiah, and the city, ver. 1 - 7. The princes and people by solemn covenant, according to the law, dismiss their bond servants, but the Babylonians leaving the siege, they reassume them, ver. 8 - 11. For this God threatens a return of the enemy, and the destruction of Jerusalem, ver. 12 - 22. Ah Lord - The Jews in their chronology, give us the form of the lamentation thus. Alas! Zedekiah is dead, who drank the dregs of all ages: that is, who was punished for the sins of all former ages. Behold - You shall perish by the sword, famine and pestilence, and those of you who escape them, shall be slaves, in many nations. Cut the calf - It seems these Jews in their making of the solemn covenant with God about releasing their servants used this rite; they caused a calf, or heifer to be cut in pieces, and the parts to be laid in the temple, right over - against one another; then they recited this covenant, and passed between the parts of the heifer so cut; silently agreeing that God should cut them in pieces like that beast if they did not make their words good. Behold - I will put into their hearts to return.

Chapter XLVIII The judgment of Moab, ver. 1 - 6. for their pride, ver. 7 - 10. for their security and human confidence, ver. 11 - 15. especially for their contempt of God, and insolence towards his people, ver. 26 - 46. Their restoration, ver. 47. Heshbon - Heshbon was one of the principal cities of the Moabites. Probably the enemies sat there in counsel, when they had taken it, against the other parts of the country. Horoniam - Another city of Moab. Luhith - To this city the Moabites fled for sanctuary, and flying made so great an out - cry that their enemies who pursued them heard it. And be - Save your lives, though all ye have be lost. Trusted - In thy idols. Chemosh - Chemosh was their principal idol. Give wings - The Moabites have need of wings like a bird to escape that ruin which is coming upon them. At ease - The Moabites ever since they began to be a people, have been a quiet people. Settled - Like a cask of wine, that has not been racked but has continued in the same state. Not emptied - A metaphor of wine which is drawn out from vessel to vessel, when it is drawn off the lees. It is expounded by the next words. Therefore - And this is the reason why they retain their old sins, pride, presumption, and luxury. Wanderers - The Chaldeans, who wandered from their own country to conquer other people. Break his bottles - He had before compared the Moabites, to wine settled upon the lees, here he saith, that God would send those that should not only disturb, but destroy them. Bethel - The golden calves, which Jeroboam set up at Dan and Bethel. Is near - Josephus tells us this destruction came upon the Moabites five years after the siege of Jerusalem. Staff - A staff and a rod are as well, ensigns of power and government, as instruments to punish offenders. Dibon - Dibon, Aroer, and Ataroh were built by the children of Gad. It should seem the Moabites were not come into the possession of them. In thirst - It was a place well watered, but God threatens she should be in thirst, that is, driven into some dry, barren countries. The spoiler - The king of Babylon.

Say - In vindication of them. Although - The obstinate Jews at Jerusalem will call them apostates; but I the Lord sent them thither, and will own them there. Scattered - Dispersed them in many countries which are under the king of Babylon: yet they are dear to me. A little sanctuary - A little one in opposition to that great temple at Jerusalem. To him they shall flee, and in him they shall be safe, as he was that took hold on the horns of the altar. And they shall have such communion with God in the land of their captivity, as it was thought could be had no where but in the temple. They - They who assemble upon Cyrus's proclamation first, and then upon Darius's proclamation, shall overcome all difficulties, dispatch the journey, and come safely to their own land. Take away - They shall abolish superstition and idolatry from the temple. One heart - Cyrus shall give them leave, and I will give them a heart to return; and on their way shall there be great utility; and, when come to Jerusalem, they shall own me, and my laws, and with one consent, build Jerusalem and the temple, and restore true religion. The stony - That hard, inflexible, undutiful, incorrigible disposition. Heart - Soul and affections. Walketh - Either secretly adhere to, or provide for the service of idols, called here detestable things. Went up - The glory of the Lord removes now out of the city, over which it had stood some time, waiting for their repentance. The mountain - Mount Olivet. He removed thither, to be as it were within call, and ready to return, if now at length in this their day, they would have understood the things that made for their peace. The spirit - The same spirit which carried him to Jerusalem, now brings him back to Chaldea. Went up - Was at an end.

Thine elder sister - The greater for power, riches, and numbers of people. Her daughters - The lesser cities of the kingdom of Israel. Thy left hand - Northward as you look toward the east. Thy younger sister - Which was smaller and less populous. Thy right hand - Southward from Jerusalem. Not walked after their ways - For they, all things considered, were less sinners than thou. Nor done - Their doings were abominable, but thine have been worse. This was - The fountain and occasion of all. Fulness of bread - Excess in eating and drinking. Strengthen - She refused to help strangers. Hast justified - Not made them righteous, but declared them less unrighteous, than thou; of the two they are less faulty. Hast judged - Condemned their apostacy, and hast judged their punishment just. When - Sodom and Samaria never were restored to that state they had been in; nor were the two tribes ever made so rich, mighty, and renowned, though God brought some of them out of Babylon: the words confirm an irrecoverably low, and despised state, of the Jews in their temporals. Then - Then, not before. A comfort - Encouraging sinners like those of Sodom and Samaria. Not mentioned - The sins of Sodom, and her plagues, were not minded or mentioned by thee. Before - The time of her pride was, when they were not yet afflicted, and despised by the Syrians. And all - The nations that were round about and combined in league against the house of David. Her - Syria, the chief whereof were the Philistines. Thy lewdness - The punishment thereof. In breaking the covenant - So will I break my covenant with thee. Nevertheless - The Lord having denounced a perpetual punishment to the impenitent body of the Jewish nation, doth now promise to the remnant, that they shall be remembered, and obtain covenanted mercy. My covenant - In which I promised I would not utterly cut off the seed of Israel, nor fail to send the redeemer, who should turn away iniquity from Jacob. With thee - In the loins of Abraham, and solemnly renewed after their coming out of Egypt, which is the time, called the days of thy youth, Isa 44:2. Establish - Confirm and ratify. It shall be sure, and unfailing.

It shall be sure, and unfailing. An everlasting covenant - Of long continuance, as to their condition in the land of Canaan, and in what is spiritual, it shall be absolutely everlasting. Then - When that new covenant shall take effect. Receive - Admit into church - communion, the Gentiles, now strangers, but then sisters. Thine elder - Those that are greater and mightier than thou; that by their power, wealth and honour are as much above thee as the elder children are above the younger. Thy younger - Thy lesser or meaner sister. For daughters - As daughters hearken to, and obey, so shall the Gentiles brought into the church, hearken to the word of God, which sounded out from Jerusalem. But not - Not by that old covenant which was violated; nor by external ceremonies, which were a great part of the first covenant, but by that covenant which writes the law in the heart, and puts the fear of God into the inward parts. Open thy mouth - Neither to justify thyself, or to condemn others, or to quarrel with thy God. Because of thy shame - Such a confusion for thy sin will cover thee. Indeed the more we feel of God's love, the more ashamed we are that ever we offended him. And the more our shame for sin is increased, the more will our comfort in God be increased also.

Chapter XLIV The appropriating the east - gate of the temple to the prince, ver. 1 - 3. A reproof to Israel for their former profanations of the sanctuary, and a caution, ver. 4 - 9. The degrading of one part of the Levites, and establishing of the family of Zadock in the priesthood, ver. 10 - 16. Laws and ordinances concerning the priesthood, ver. 17 - 31. Shall not be opened - Shall not ordinarily stand open. No man - None of the common people. The Lord - That glory which was the visible sign of his presence. He - The king might sit before the Lord, others might not. Bread - That part of the sacrifice, which was allowed to the offerer. He - Christ in the appearance of a man. The entering - The persons who may, and who may not enter. The sanctuary - Taken here for the courts, rather than the house itself. Let it suffice - Let the time you have spent on your sins suffice. Bread - Either the meal - offering or first - fruits of corn and dough, and the shew - bread. They - The whole nation of the Jews. Have not kept - You have not observed the laws I gave you for the keeping of my holy things, house, sacrifices, and worship. Have set - You have substituted others in your rooms. Are gone away - By their idolatry. Ministers - Servants employed in the lowest work. Sanctuary - Not the temple itself, but about the courts of it. Having charge - They shall be porters to open and shut, and sweep, and go on errands. To minister - To wait on the priests. Iniquity - The punishment of it. Shall bear their shame - They shall be dealt with according to their abominations, and bear the punishment thereof. That kept the charge - Were constant, zealous, and faithful in their priestly office. Into my sanctuary - Both to the altar, to the temple, and the high - priest into the holy of holies. Come near - To set the shew - bread on, and to take it off. To minister - To offer sacrifice at the altar, and incense in the house.

Chapter I Jehoiakim's first captivity, ver. 1, 2. The choice made of Daniel and some other young men, to be brought up for Nebuchadnezzar's service, ver. 3 - 7. Their preferring pulse before the king's meat, ver. 8 - 16. Their wonderful improvement, ver. 17 - 21. With part of the vessels - In this expedition Nebuchadnezzar carried away some captives, among whom were Daniel and his friends. His god - Baal, or Bell, and Nebo, which words they put into the names of their kings and favourites. Of the eunuchs - These were chief among the king's servants; and they are called eunuchs, because many of them were such. And of the princes - Here was fulfilled what the prophet Isaiah had foretold, Isa 39:7. The learning and the tongue - The Chaldeans were skilled above any other nation, in natural philosophy. Their tongue differed from the Hebrew in dialect and in pronunciation, which they learned that they might be the more acceptable to the king, and court. The king's meat - Such as he had at his own table. And Azariah - Probably all of the royal lineage of Judah. Gave names - That is, other names, relating to the idol - gods. Belteshazzar - So Daniel had the name of Belteshazzar, from the great Babylonian idol Baal or Bell. This was by the king's command, and herein he put forth an act: of his sovereignty. But Daniel purposed - There may be several weighty reasons assigned why Daniel did this. Because many of those meats provided for the king's table, were forbidden by the Jewish law. Daniel knew these delicates would too much gratify the flesh. He did not dare to eat and drink things consecrated to idols. He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people.

Overflown - The Egyptian force near Pelusium, where they fell by the power of Antiochus, with a great slaughter, near the river Nile. The prince - The high - priest with his place and honour, for he put out Onias, and set up in his stead, Jason his brother. After the league - For he made a league with Egypt, and came with a few, (but chosen men) and took the passes, and put all in subjection to him. He shall enter peaceably - He shall come in upon the Egyptians under pretence of peace, in a plentiful and delicious country, and among a mass of treasures which the kings successively had heaped up; the greatest part of which Antiochus distributed among his confidants, whereby he obliged them the faster to him. He did herein what his fathers had not done; the kings of Syria before him, could never attain to this success over Egypt. Against the strong - holds - Having succeeded thus far, he shall proceed to the places of greatest strength in that kingdom. For a time - That is 'till God put a stop to his career, for the Egyptians found means to deliver themselves from his yoke. But he shall not stand - He might have prospered, if he had not been betrayed by Eulaius, Benaeus, and the rest of his nobles, corrupted by Antiochus. Yea - His most familiar friends and confidants; for he shall be overthrown with a great slaughter, as when the Nile overflows the country. At one table - They shall meet under pretence of peace. But it shall not prosper - For neither shall Antiochus gain Egypt by all his artifice, nor Ptolemy, Syria. At the time appointed - By the Lord, whose purpose and counsel shall stand. Then shall he return - Antiochus shall depart with his booty gotten in Egypt. Against the holy covenant - Against the law of God, with the people that worshipped God according to his will. Toward the south - Egypt, to fight against Ptolemy. But - This shall not be so prosperous as the two former expeditions, but shall fail both of his victory and booty. The ships of Chittim - The Romans out of Italy, and the Archipelago.

In this I delight, I have found little of this among you. Not sacrifice - Rather than sacrifice. The knowledge of God - The affectionate knowledge of God, which fills the mind with reverence of his majesty, fear of his goodness, love of his holiness, trust in his promise, and submission to his will. The covenant - The law of their God. There - In that very place, the good land which by covenant I gave them: they have broken my covenant. A city - A city full of notorious transgressors, the inhabitants though Levites and priests, work all manner of wickedness. With blood - Murders committed there. The company of priests - The priests by companies lay wait, and rob, and murder. The whoredom - Idolatry. Of Ephraim - Which was brought in by an Ephraimite, by Jeroboam, two hundred years ago, and is there still. Israel is defiled - It hath overspread all Israel. He - But God hath appointed an harvest for thee; thou shalt not as Israel be cut off; a seed of thee shall be sowed, and thou shalt reap the harvest with joy.

Chapter IX God threatens to deprive Israel of all their worldly enjoyments, ver. 1 - 5. He dooms them to utter ruin, ver. 6 - 8. Upbraids them with the wickedness of their fathers, ver. 9, 10. And threatens to root out their posterity, ver. 11 - 17. As other people - With feastings, triumphs, and sacrifices of thanksgiving. A reward - Such as is given by adulterers to lewd women; thou hast loved to see thy floor full, and hast said thy idols gave thee this plenty. The floor - The corn which is gathered into the floor. The wine - press - The wine that is prest out in it. Shall not feed - Shall not nourish and strengthen the idolaters. Shall fail - Samaria and all Israel expect a full vintage, but they expect it from their idols, and therefore shall be disappointed. Ephraim - Many of Ephraim shall fly into Egypt. And they - The residue shall be carried captive into Assyria. Wine - offerings - These were appointed to be offered with the morning and evening sacrifice, the sacrifice representing Christ, and pardon by him; the wine - offering, the spirit of grace: the sacrifice repeated, daily continued their peace and pardon. All this shall be withheld from these captives. Pleasing - If any should venture to offer. As the bread of mourners - It shall as much pollute them and displease God as if one mourning for the dead, and forbidden to sacrifice, should venture to do it. Their bread - Their bread which they were bound to offer with their sacrifices, they will now have no opportunity of bringing to the Lord's house. What will ye do - You will not then be suffered to observe any of them. They are gone - Some are already withdrawn from the desolation that cometh. Egypt - In Egypt they hope to be quiet and survive these desolations, but they shall die in Egypt. The pleasant places - Their beautiful houses built for keeping their wealth in. Nettles - Shall be ruined, and lie in rubbish, 'till nettles grow in them. The prophet - The false prophet. The spiritual man - That pretends to be full of the spirit of prophecy. For thine iniquity - God began his punishments in giving them over to believe their false prophets.

Chapter I The inscription of the book, ver. 1. A magnificent display of the glory of God, ver. 2 - 8. A particular application of this, to the destruction of Sennacherib's army, ver. 9 - 15. The burden - When the prophets were sent to denounce judgments against a nation or city, the word was usually called the burden of that nation or city. The vision - As prophets were of old called seers, 1Sam 9:9, so their prophesies were called visions. Nahum - His name speaks a comforter, but it is God's people to whom he gives notice of the destruction of their oppressors. Jealous - For his own glory. Revengeth - As supreme governor, who by office is bound to right the oppressed, and to punish the oppressor. Hath his way - The methods of his providence. The whirlwind - Which beareth before it all things that stand in its way. The dust of his feet - Though he be surrounded with darkness, yet as an army afar off is discovered by the dust that their feet raise, so wilt God appear with great power marching against his enemies. The flower - Whatever flourished thereon; the blossoms, and flowers which were wont to be the glory of it. Knoweth - He approves, owns, and preserves them. An over - running flood - His judgments like a mighty flood that overflows all banks, shall swallow up Assyria. Thereof - Of Nineveh, that is Nineveh itself. Darkness - Troubles, and desolating afflictions. Against the Lord - What you imagine or design against his people, ye design against him Make an utter end - He will bring you to utter desolation. As thorns - They shall be like thorns easily burnt, and like thorns folded together which burn together, and help to destroy each other. As drunkards - As men drunken, and unable to help themselves, so the Assyrians drunk with pleasure and pride, shall be surprised, and easily overthrown. Come - Sennacherib, or Rabshekah. Thee - From Nineveh. Against the Lord - Against the people of the Lord, 2Chron 32:1. They - The Assyrians. Quiet - Be secure, and fear no dangers. Yet thus - Irresistible, suddenly, and universally. He - The angel of the Lord. Thee - O Israel, I will no more use that rod. Thee - Thee, Sennacherib, and the whole kingdom of Assyria.

As the lightning - Which breaks forth with violence, and runs from east to west in a moment. The Lord God - Their God, the God of Israel, shall give the alarm to them, and sound the call to bring them together. Of the south - In which the mightiest whirlwinds are raised; some think the prophet alludes to the tempest at the delivery of the law. Devour - Destroy their enemies. With sling - stones - As David did Goliath. Shall drink - In their festivals, when they offer sacrifices of thanksgiving for their victories. Make a noise - Shout with shouts of triumph, as men do whose hearts are glad with success, and cheared with wine. Shall fill - With the blood of the sacrifices they offer. As the flock - As a shepherd saves his flock. As the stones of a crown - Precious in my sight. As an ensign - Or trophy. His goodness - Infinite goodness is the fountain of all the good done for this people. His beauty - How wonderful the beauty of Divine Providence in Israel's deliverance and salvation Corn - Plentiful harvests shall make the young men chearful in sowing, reaping, and eating the fruits thereof. New wine - There shall be such plenty of wine, that all, young and old, shall be cheared with it.

Cut off - By the sword or famine. The flesh - Either live to be besieged, 'till hunger makes the living eat the dead, or by seditions and bloody intestine quarrels, destroy each other. Even beauty - Which was the beauty and glory of them, the covenant of God, with all the blessings of it. That I might break - Declare it null. Christ calls it his covenant, for he was the mediator of it. Broken - The covenant was disannulled. That waited - Believed in him, and obeyed him. Knew - Saw, and owned God in all this. And I said - Upon parting, Christ seems after the manner of men, to mind them of his claims for them, and desire them to reckon with him. If ye think good - He puts it to them, whether they thought he deserved ought at their hands So they - The rulers of the Jews, the high priest, chief priests, and pharisees. Weighed - Which was the manner of paying money in those days. Thirty pieces - Which amounts to thirty - seven shillings and six - pence, the value of the life of a slave, Exod 21:32. This was fulfilled when they paid Judas Iscariot so much to betray Christ. The Lord - God the Father. Cast it - As being so little, it would hardly purchase any thing but what was the cheapest among them. A goodly price - God upbraids the shepherds of his people, who prized the great Shepherd no higher. Cast them to the potter - Or rather, cast them into the house of the Lord for the potter; all which the Jewish rulers acted over. Then - So soon as I saw what value they put upon me. I cut asunder - Christ did it really, the prophet did it in the type. Break - Declare it broken. The brother - hood - That friendship which had been among them. Judah - The two tribes, and the remnant of the ten tribes. Take unto thee - O Zechariah, personate a shepherd quite different from him thou hast represented. Who shall not visit - Who seeks not out those that are lost. The young one - Which are aptest to perish through weakness. Nor heal - But leaves it to die of its wounds. That stand still - Not able to go forward.

or do we lessen the number of those that hear the pure word of God? Are then the hearers thereof (whether read or preached) fewer than they were in times past? Are the usual places of pub lic worship less frequented by means of our preaching? Wheresoever our lot has been cast for any time, are the churches emptier than they were before? Surely, none that has any regard left either for truth or modesty will say that in this point we are enemies to, or destroyers of, the Church. The Third thing requisite (if not to the being, at least) to the well-being of a Church, is the due administration of the sacraments, particularly that of the Lord’s supper. And are we, in this respect, underminers or destroyers of the Church? Do we, either by our example or advice, draw men away from the Lord’s table? Where we have laboured most, are there the fewest communicants? How does the fact stand in London, Bristol, Newcastle? Othat you would no longer shut your eyes against the broad light which encompasses you on every side 79. I believe you are sensible, by this time, not only how weak this objection is, but likewise how easy it would be terribly to retort every branch of it upon most of those that make it; whether we speak of true living faith, of preaching the pure word of God, or of the due administration of the sacraments, both of baptism and the Lord’s supper. But I spare you. It sufficeth that our God knoweth, and will make manifest in that day, whether it be by reason of us or you that “men abhor the offering of the Lord.” 80. Others object that we do not observe the laws of the Church, and thereby undermine it. What laws? the Rubrics or Canons? In every parish where I have been Curate yet, I have observed the Rubrics with a scrupulous exactness, not for wrath, but for conscience’ sake. And this, so far as belongs to an unbeneficed Minister, or to a private member of the Church, I do now. I will just mention a few of them, and leave you to consider which of us has observed, or does observe, them most.

I will just mention a few of them, and leave you to consider which of us has observed, or does observe, them most. (1) Days of fasting or abstinence to be observed: The forty days of Lent; The Ember days at the four seasons; The three Rogation days; All Fridays in the year, except Christmas-day. (2.) “So many as intend to be partakers of the holy com munion shall signify their names to the Curate, at least some time the day before: “And if any of these be an open and notorious evil liver, the Curate shall advertise him, that in anywise he presume not to come to the Lord’s table, until he hath openly declared himself to have truly repented. (3.) “Then (after the Nicene Creed) the Curate shall declare unto the people what holidays or fasting-days are in the week following to be observed. (4) “The Minister shall first receive the communion in both kinds himself, and then proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, if any be present, and after that, to the people. (5.) “In cathedral and collegiate churches, and colleges, where there are many Priests and Deacons, they shall all receive the communion with the Priest every Sunday at the least. (6.) “The children to be baptized must be ready at the font immediately after the last Lesson. (7.) “The Curates of every parish shall warn the people, that without great necessity they procure not their children to be baptized at home in their houses. (8.) “The Curate of every parish shall diligently upon Sun days and holidays, after the Second Lesson at Evening Prayer, openly in the church, instruct and examine so many children as he shall think convenient, in some part of the Catechism. (9.)“Whensoever the Bishop shall give notice for children to be brought unto him for their confirmation, the Curate of every parish shall either bring or send in writing, with his hand subscribed thereunto, the names of all such persons within his parish, as he shall think fit to be presented to the Bishop.” 81. Now, the question is not whether these Rubrics ought to be observed, (you take this for granted in making the objec tion,) but whether in fact they have been observed by you, or me, most.

And be thou a faithful dispenser of the word of God, and of his holy sacraments, in the name of the Father, and of the Son, and of the Holy Ghost.” You proceed: “In the same Journal he declares, that he looks upon all the world as his parish, and explains his mean ing as follows: ‘In whatever part of it I am, I judge it meet, right, and my bounden duty, to declare, unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God hath called me to;’” namely, “by the laying on of the hands of the presbytery,” which directs me how to obey that general command, “While we have time, let us do good unto all men.” 10. You object farther, “that the Methodists do not observe the Rubric before the Communion Service; which directs, so many as desire to partake of the holy communion, to signify their names to the Curate the day before.” What Curate desires they should? Whenever any Minister will give but one week's notice of this, I undertake, all that have any relation to me shall signify their names within the time appointed. You object also, that they break through the twenty-eighth Canon, which requires, “That if strangers come often to any church from other parishes, they should be remitted to their own churches, there to receive the communion with their neighbours.” But what, if there be no communion there? Then this Canon does not touch the case; nor does any one break it, by coming to another church purely because there is no commu nion at his own. As to your next advice, “To have a greater regard to the rules and orders of the Church,” I cannot; for I now regard them next to the word of God. And as to your last, “To renounce communion with the Church,” I dare not. Nay, but let them thrust us out. We will not leave the ship; if you cast us out of it, then our Lord will take us up. 11. To the same head may be referred the objection some time urged, by a friendly and candid man, viz., “That it was unlawful to use extemporary prayer, because there was a Canon against it.” It was not quite clear to me, that the Canon he cited was against extemporary prayer.

32.) 4. And “as they did not like to retain God in their know ledge,” so they had small regard to the ordinances of God: “Even from the days of your fathers,” saith God by his Pro phets, “ye are gone away from mine ordinances, and have not kept them.” (Mal. iii. 7.) “Ye have said, It is vain to serve God; and what profit is it that we have kept his ordinances?” (Verse 14.) “Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel: Thou hast not brought me thy burnt-offerings, neither hast thou honoured mewith thy sacrifices.” (Isaiah xliii. 22, 23.) And so the Prophet himself confesses: “Thou meetest those that remember thee in thy ways;--but there is none that calleth upon thy name, that stirreth up himself to take hold of thee.” (Isaiah lxiv. 5, 7.) 5. But they called upon his name by vain oaths, by perjury and blasphemy. So Jeremiah: “Because of swearing the land mourneth.” (xxiii. 10.) “And though they say, The Lord liveth, surely they swear falsely.” (v. 2.) So Hosea: “They have spoken words, swearing falsely in making a covenant.” So Ezekiel: “They say, The Lord seeth us not, the Lord hath for saken the earth.” So Isaiah: “Their tongue and their doings are against the Lord, to provoke the eyes of his glory.” (iii. 8.) “They say, Let him make speed and hasten his work, that we may see it; and let the counsel of the Holy One draw nigh and come, that we may know it.” (v. 19.) And so Malachi: “Ye have wearied the Lord with your words; ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?” (ii. 17.) 6. And as they “despised his holy things,” so they “pro faned his Sabbaths.” (Ezekiel xxii. 8.) Yea, when God sent unto them, saying, “Take heed unto yourselves, and bear no burden on the Sabbath-day, neither do ye any work, but hallow ye the Sabbath-day, as I commanded your fathers:-- Yet they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.” (Jer xvii.

8.) Yea, when God sent unto them, saying, “Take heed unto yourselves, and bear no burden on the Sabbath-day, neither do ye any work, but hallow ye the Sabbath-day, as I commanded your fathers:-- Yet they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.” (Jer xvii. 21-23.) Neither did they honour their parents, or those whom God, from time to time, appointed to be rulers over them: “In thee” (in Jerusalem, saith the Prophet) “they have set light by father and mother.” (Ezekiel xxii. 7.) And from the very day when God brought them up out of the land of Egypt, their mur murings, chiding, rebellion, and disobedience, against those whom he had chosen to go before them, make the most considerable part of their history. So that had not Moses “stood in the gap,” he had even then destroyed them from the face of the earth. 7. How much more did they afterwards provoke God, by drunkenness, sloth, and luxury ! “They have erred through wine,” saith the Prophet Isaiah, “ and through strong drink they are out of the way: ” (xxviii. 7 :) Which occasioned those vehement and repeated warnings against that reigning sin: “Woe to the drunkards of Ephraim, them that are overcome with wine!” (Verse 1.) “The drunkards of Ephraim shall be trodden under foot.” (Verse 3.) “Woe unto them that rise up early that they may follow strong drink; that continue until night, till wine inflame them !--But they regard not the work of the Lord, neither consider the operation of his hands.” (v. 11, 12.) “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink l’’ (Verse 22.) “Woe to them that are at ease in Zion; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music; that drink wine in bowls, and anoint themselves with the chief ointments: But they are not grieved for the affliction of Joseph.” (Amos vi.

11, 12.) “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink l’’ (Verse 22.) “Woe to them that are at ease in Zion; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music; that drink wine in bowls, and anoint themselves with the chief ointments: But they are not grieved for the affliction of Joseph.” (Amos vi. 1, 4-6.) “Behold,” saith Ezekiel to Jerusalem, “this was the iniquity of thy sister Sodom, fulness of bread and abundance of idle ness was in her and in her daughters.” (xvi. 49.) 8. From sloth and fulness of bread, lewdness naturally fol lowed. It was even while Moses was with them, that “the people begantocommit whoredom with the daughters of Moab.” Yea, of the daughters of Zion Isaiah complains: “They walk with stretched-forth necks and wanton eyes.” (iii. 16.) And of his people in general God complains by Jeremiah: “When I had fed them to the full, they assembled themselves by troops in the harlots’ houses. They were as fed horses in the morning: Every one neighed after his neighbour's wife.” (v. 7, 8.) “They be all adulterers, an assembly of treacherous men.” (ix. 2.) “The land is full of adulterers.” (xxiii. 10.) Yea, and some of them were given up to unnatural lusts: Thus we read: “The men of Gibeah beset the house,” wherein the stranger was, “and beat at the door, and spake to the mas ter of the house, saying, Bring forth the man that came into thine house, that we may know him.” (Judges xix. 22.) “And there were also,” long after, “Sodomites in the land,” in the days of Rehoboam, and of the following kings: “The very show of whose countenance witnessed against them, and they declared their sin as Sodom, they hid it not.” (Isaiah iii. 9.) 9. This was accompanied with injustice in all its forms. Thus all the Prophets testify against them: “The Lord looked for judgment, but behold oppression; for righteousness, but behold a cry.” (Isaiah v.

14) “They return, but not to the Most High; they are like a deceitful bow.” (Verse 16.) “They did but flatter him with their mouth, and dissemble with him in their tongue.” (Psalm lxxviii. 36.) So that herein they only “profaned the holiness of the Lord.” “And this have yedone again,” saith Malachi, “covering the altar of the Lord with tears, with weeping, and with crying out, inso much that he regardeth not the offering any more.” (ii. 11, 13.) 13. This God continually declared to those formal worship pers, that their outside religion was but vain: “To what purpose is the multitude of your sacrifices, saith the Lord? I am full of the burnt-offerings of rams, and I delight not in the blood of bullocks, or of lambs, or of he-goats. Bring no more vain obla tions: Incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.--When you spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear.” (Isaiah i. 11, 13, 15.) “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck.” (lxvi. 3.) “When they fast, I will not hear their cry; and when they offer an oblation, I will not accept.” (Jer. xiv. 12.) “Go ye, serve your idols, if ye will not hearken unto me; but pollute ye my holy name no more with your gifts.” (Ezekiel xx. 39.) 14. Yet all this time were they utterly careless and secure; nay, confident of being in the favour of God: They were at ease; they “put far away the evil day.” (Amos vi. 1, 3.) Even when God had “poured his anger upon Israel, it set him on fire round about, yet he knew it not; it burned him, yet he laid it not to heart.” (Isaiah xlii. 25.) “A deceived heart had turned him aside, that he could not say, Is there not a lie in my right hand?” (xliv. 20.) So far from it, that at this very time they said, “We are innocent, we have not sinned.” (Jer. ii. 35, 37.) “We are wise, and the law of the Lord is with us.” (viii.

35, 37.) “We are wise, and the law of the Lord is with us.” (viii. 8.) “The temple of the Lord, the temple of the Lord, are we.” (vii. 4.) 15. Thus it was that they hardened themselves in their wick edness: “They are impudent children,” saith God, “and stiff hearted.” (Ezekiel ii. 4.) “Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush.” (Jer. vi. 15.) “I have spread out my hand all the day to a rebellious people, that provoketh me to anger continually to my face.” (Isai. lxv. 2, 3.) “They will not hearken unto me, saith the Lord; for all the house of Israel are impudent and hard-hearted.” (Ezekiel iii. 7.) “Since the day that their fathers came forth out of the land of Egypt unto this day, I have sent unto them all my servants the Prophets, rising up early and sending them: Yet they hearkened not unto me, nor inclined their ear, but hardened their neck; they did worse than their fathers.” (Jer. vii. 25, 26.) They were equally hardened against mercies and judgments: When He “gave them rain, both the former and the latter in his season;” when “He reserved unto them the appointed weeks of the harvest,” filling their hearts with food and glad ness, still none of this “revolting and rebellious people said, Let us now fear the Lord our God; ” (Jer. v. 23, 24;) nor yet did “they turn unto him when he smote them.” (Isaiah ix. 13.) “In that day did the Lord call to weeping and to mourning: And behold joy and gladness, eating flesh and drinking wine; let us eat and drink, for to-morrow we shall die.” (Isaiah xxii. 12, 13.) Although “he consumed them, yet they refused to receive instruction; thcy made their faces harder than a rock.-- Nonerepented him, but everyone turned to his course, as a horse rusheth into the battle.” (Jer. v. 3; viii. 6.) “I have given you want of bread in all your places, yet have ye not returned unto me, saith the Lord. I have also withholden the rain from you when there were yet three months unto the harvest. I have smitten you with blasting and mildew : Your gardens and your vineyards, the palmer worm devoured.

They all look to their own way, every one for his gain, from his quarter.” (lvi. 10, 11.) Little better were those of whom the Prophets that followed have left us so dreadful an account: “Both Prophet and Priest are profane; yea, in my house have I found their wickedness, saith the Lord. And from the Prophets of Jeru salem is profaneness gone forth into all the land.” (Jer. xxiii. 11, 15) “Her Priests have violated my law, and have pro faned my holy things: They have put no difference between the holy and the profane, and I am profaned among them.” (Ezekiel xxii. 26.) “If I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of Hosts unto you, O Priests, that despise my name!” (Malachii. 6) Yea, some of them were fallen into the grossest sins: “The company of Priests,” saith Hosea, “commit lewdness: There is the whoredom of Ephraim, Israel is defiled.” (vi. 9, 10.) “I have seen also in the Prophets of Jerusalem,” saith God by Jeremiah, “an horrible thing: They commit adultery, and walk in lies.” (xxiii. 14.) 18. And those who were clear of this, were deeply covetous; “Who is there among you that would shut the doors for nought? Neither do ye kindle fire on my altar for nought. have no pleasure in you, saith the Lord of Hosts.” (Malachi i. 10.) “The Priests of Zion teach for hire, and the Prophets thereof divine for money. Yet will they lean upon the Lord, and say, Is not the Lord among us?” (Micah iii. 11.) “Thus saith the Lord, The Prophets bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.” (iii. 5.) Therefore, “the word of the Lord came unto Ezekiel, saying, Prophesy against the shep herds of Israel, and say, Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool; but ye feed not the flock.

Were Edward III. or IIenry V. to come among us now, what would they think of the change in their people? Would they applaud the elegant variety at the old Baron’s table? or the costly delicacy of his furniture and apparel ? Would they listen to these instruments of music, or find pleasure in those diversions? Would they rejoice to see the Nobles and Gentry of the land lying “at ease, stretch ing themselves on beds” of down? too delicate to use their own limbs, even in the streets of the city; to bear the touch of the people, the blowing of the wind, or the shining of the sun O how would their hearts burn within them | What indigna tion, sorrow, shame must they feel, to see the ancient hardiness lost, the British temperance, patience, and scorn of superflu ities, the rough, indefatigable industry, exchanged for softness, “idleness, and fulness of bread!” Well for them, that they were gathered unto their fathers before this exchange was made! 19. To prove at large, that the luxury and sensuality, the sloth and indolence, the softness and idleness, the effeminacy and false delicacy of our nation are without a parallel, would be but lost labour. I fear, we may say, the lewdness too; for if the Jews, as the Prophet speaks, “assembled themselves by troops in the harlots’ houses,” so do the English, and much more abundantly. Indeed, where is male chastity to be found? among the Nobility, among the Gentry, among the tradesmen, or among the common people of England? How few lay any claim to it at all ! How few desire so much as the reputation of it ! Would you yourself account it an honour or a reproach, to be ranked among those of whom it is said, “These are they which are not defiled with women: For they are virgins?” And how numerous are they now, even among such as are accounted men of honour and probity, “who are as fed horses, everyone neighing after his neighbour's wife!” But as if this were not enough, is not the sin of Sodom, too, more common among us than ever it was in Jerusalem?

Do you put an effectual difference between them, even in the most solemn office of our religion? At the table of the Lord, do you take care to “separate the precious from the vile?” to “receive all those who ” (as you may rea sonably believe) “draw near with penitent hearts and lively faith,” and utterly to reject those who testify against them selves, that they are without hope and without God in the world? Nay, who dares repel one of the greatest men in his parish from the Lord’s table; even though he be a drunkard or a common swearer; yea, though he openly deny the Lord that bought him? Mr. Stonehouse did this once. But what was the event? The gentleman brought an action against him, for the terror of all such insolent fellows in succeeding times. 33. O my brethren, is it not for want of your making this difference, as well as for many other abominations, that, with regard to some among us, (how many God knoweth,) that scripture is now also fulfilled: “His watchmen are blind, they are ignorant, they are shepherds that cannot understand:-- The Lord hath poured out upon them the spirit of deep sleep, and hath closed their eyes; the Prophets and the Seers hath he covered: and the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot; for it is sealed?” If you ask, what those other abominations are; I will speak in love, and in the spirit of meekness. There are found among us covetous men, men who “mind earthly things,” who “seek themselves,” and not Christ crucified, who “love the world, and the things of the world; ” men in whom these words are still fulfilled: “Who is there among you that would shut the door for nought? Neither do ye kindle fire on my altar for nought.

They prophesy lies in my name, saith the Lord. They say unto them that despise me, Ye shall have peace; and unto them that walk after the imagi nation of their own heart, No evil shall come upon you.” How great will your damnation be, who destroy souls, instead of saving them ! Where will you appear, or how will you stand, “in that great and terrible day of the Lord?” How will ye lift up your head, when the Lord “descends from heaven in flaming fire, to take vengeance on his adversaries;” more especially on those who have so betrayed his cause, and done Satan’s work under the banner of Christ? With what voice wilt thou say, “Behold me, Lord, and the sheep whom thou hadst given me, whom I gave to the devil, and told them they were in the way to heaven, till they dropped into hell!” Were they not just such shepherds of souls as you are, con cerning whom God spake by Jeremiah,-‘‘Many Pastors have destroyed my vineyard; they have trodden my portion under foot; they have made my pleasant portion a desolate wilder mess?” by Ezekiel,--“There is a conspiracy of her Prophets; like a roaring lion ravening the prey, they have devoured souls?” and by Zechariah,-“Thus saith the Lord, Feed the flock of the slaughter, whose possessors slay them, and hold themselves not guilty; and they that sell them say, Blessed be the Lord, for I am rich; and their own shepherds pity them not?” 37. Is not this the real ground, the principal reason, of the present contempt of the Clergy? And long since was it assigned as such by Him who cannot lie. The same men of old, who “made the Lord’s people to transgress,” thereby “made themselves vile.” They were despised, both as the natural effect, and the judicial punishment, of their wickedness.

If there fore the coming of the Messiah was hindered by the sins of your forefathers, then, by the same rule, your continuance therein will hinder his coming to the end of the world. “Brethren, my heart's desire and prayer to God” is, that he would “gather the outcasts of Israel.” And I doubt not, but, when the fulness of the Gentiles is come in, then “all Israel shall be saved.” But, mean time, is there not great cause that ye should say with Daniel, “O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day, to the men of Judah, and unto all Israel. O Lord, we have sinned, we have rebelled against thee, neither have we obeyed the voice of the Lord our God. Yet, O our God, incline thine ear, and hear; open thine eyes, and behold our desolations; for we do not present oursupplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear! O Lord, forgive 1 O Lord, hearken and do ! Defer not, for thine own sake; for thy city and thy people that are called by thy name.” 15. I cannot conclude without addressing myself to you also, who donot admit either the Jewish or Christian Revelation. But still you desire to be happy. You own the essential difference between vice and virtue; and acknowledge, (as did all the wiser Greeks and Romans) that vice cannot consist with happiness. You allow likewise that gratitude and benevolence, self-know ledge and modesty, mildness, temperance, patience, and genero sity, are justly numbered among virtues; and that ingratitude and malice, envy and ill-nature, pride, insolence, and vanity, gluttony and luxury, covetousness and discontent, are vices of the highest kind. Now, let us calmly inquire how far your life is consistent with your principles. You seek happiness. But you find it not. You come no nearer it with all your labours. You are not happier than you was a year ago. Nay, I doubt you are more unhappy. Why is this, but because you look for happiness there, where you own it cannot be found? Indeed, what is there on earth which can long satisfy a man of understanding? His soul is too large for the world he lives in. He wants more room.

The whole expense of medicines during this time, was nearly forty pounds. We continued this ever since, and, by the blessing of God, with more and more success. XIII. 1. But I had for some years observed many who, although not sick, were not able to provide for themselves, and had none who took care to provide for them: These were chiefly feeble, aged widows. I consulted with the Stewards, how they might be relieved. They all agreed, if we could keep them in one house, it would not only be far less expensive to us, but also far more comfortable for them. Indeed we had no money to begin; but we believed He would provide “who defendeth the cause of the widow:” So we took a lease of two little houses near; we fitted them up, so as to be warm and clean. We took in as many widows as we had room for, and provided them with things needful for the body; toward the expense of which I set aside, first, the weekly contributions of the bands, and then all that was collected at the Lord’s Supper. It is true, this does not suffice: So that we are considerably in debt, on this account also. But we are persuaded, it will not always be so; seeing “the earth is the Lord's, and the fulness thereof.” 2. In this (commonly called The Poor House) we have now nine widows, one blind woman, two poor children, two upper servants, a maid and a man. I might add, four or five Preachers; for I myself, as well as the other Preachers who are in town, diet with the poor, on the same food, and at the same table; and we rejoice herein, as a comfortable earnest of our eating bread together in our Father's kingdom. 3. I have blessed God for this house ever since it began; but lately much more than ever. I honour these widows; for they “are widows indeed.” So that it is not in vain, that, without any design of so doing, we have copied after another of the insti tutions of the Apostolic age. I can now say to all the world, “Come and see how these Christians love one another !”* XIV. 1. Another thing which had given me frequent con * This has been since dropped for want of support. >~. c.

But you have more proof yet: “The Grand Jury in Georgia found, that you had called yourself Ordinary of Savan nah. Nor was this fact contradicted even by those of the Jury who, you say, wrote in your favour: So that it appears, you have long had an inclination to be independent and uncontrolled.” This argument ought to be good; for it is far fetched. The plain case was this: That Grand Jury did assert, that, in Mr. Causton’s hearing, I had called myself Ordinary of Savannah. The minority of the Jury, in their letter to the Trustees, refuted the other allegations particularly; but thought this so idle an one, that they did not deign to give it any farther reply, than, “As to the eighth bill we are in doubt, as not well know ing the meaning of the word Ordinary.” See Wol. I. p. 59. You add, “I appeal to any reasonable man, whether you have not acted as an Ordinary, nay, a Bishop, in Kingswood.” If you mean, in “declaring those disorderly members were no longer of that society;” I admit your appeal, whether I therein acted as a Bishop, or as any Steward of a society may. “Nay, you have gone far beyond the generality of the Dissenters them selves; who do not commit the power of excommunication, and appointing to preach,” (that is anotherquestion,) “to the hands of any private Minister.” The power of excommunication. True; but this was not excommunication, but a quite different thing. How far, in what circumstances, and in what sense, I have “appointed men to preach,” I have explained at large in the Third Part of the “Farther Appeal.” But I wait for farther light; and am ready to consider, as I am able, whatever shall be replied to what is there advanced. 8. Your general conclusion is, “Whatever your pretences or professions may be, you can be looked upon by serious and impartial persons, not as a member, much less a Minister, of the Church of England, but as no other than an enemy to her constitution, worship, and doctrine, raising divisions and dis turbances in her communion.” (Ibid. p. 76.) “And yet you say, ‘I cannot have greater regard to her rules.” “I dare not renounce communion with her.’” (Ibid. p. 15.) I do say so still.

I have declared them on hat head again and again; particularly in the sermon on “Christian Perfection.” 3. Into this fallacy you plunge from the beginning to the end of what you speak on my third error, (so you term it,) relating to the Lord’s supper; confuting, as mine, notions which I know not. (Pages 56, 57.) I cannot think any farther answer is needful here, than the bare recital of my own words:-- “Friday, June 27. I preached on, “Do this in remembrance of me.’ “It has been diligently taught among us, that none but those who are converted, who ‘have received the Holy Ghost,’ who are believers in the full sense, ought to communicate. “But experience shows the gross falsehood of that assertion, that the Lord's supper is not a converting ordinance. Ye are witnesses: For many now present know, the very beginning of your conversion to God (perhaps in some the first deep convic tion) was wrought at the Lord's supper. Now, one single instance of this kind overthrows that whole assertion. “The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet received the Holy Ghost, who, in the full sense of the word, were not believers, to do this in remembrance of him. Here the pre cept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable. “Sat. 28.--I showed at large, (1.) That the Lord’s supper was ordained by God to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. (2.) That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God. (3.) That, inasmuch as we come to his table, not to give him anything, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give.

A Letter to the Author of 'The Enthusiasm of Methodists and Papists Compared' Source: The Works of John Wesley, Volume 9 (Zondervan) Year: 1750 Author: John Wesley --- SIR 1. In your late pamphlets you have undertaken to prove, that Mr. Whitefield and I are gross enthusiasts; and that our “whole conduct is but a counterpart of the most wild fana ticisms of the most abominable communion in its most corrupt ages.” (Preface, p. 3.) You endeavour to support this charge against us by quota tions from our own writings, compared with quotations from celebrated writers of the Romish communion. 2. It lies upon me to answer for one. But I must not burden you with too long an answer; lest, “for want either of leisure or inclination,” (ibid. p. 5) you should not give this, any more than my other tracts, a reading. In order therefore to spare both you and myself, I shall consider only your First Part; and that as briefly as possible. Accordingly, I shall not meddle with your other quotations; but, leaving them to whom they may concern, shall only examine whether those you have made from my writings prove the charge of enthu Slasm Or InC. This I conceive will be abundantly sufficient to decide the question between you and me. If these do prove the charge, I am cast; if they do not, if they are the words of truth and soberness, it will be an objection of no real weight against sentiments just in themselves, though they should also be found in the writings of Papists; yea, of Mahometans or Pagans. * Thus translated by Boscawen : “Now hear what briefly I reply.”-EDIT. 3. Let the eight pages you borrow stand as they are. I pre sume they will do neither good nor harm. In the tenth you say, “The Methodists act on the same plan with the Papists; not, perhaps, from compact and design; but a similar con figuration and texture of brain, or the fumes of imagination, producing similar effects.

If God has actually used us therein, if his work hath in fact prospered in our hands, then he hath called or sent us to do this. Ientreat reasonable men to weigh this thoroughly, whether the fact does not plainly prove the call; whether He who thus enables us to save souls alive, does not commission us so to do; whether by giving us the power to pluck these brands out of the burning, He does not authorize us to exert it. O that it were possible for you to consider calmly, whether the success of the gospel of Jesus Christ, even as it is preached by us, the least of his servants, be not itself a miracle, never to be forgotten l one which cannot be denied, as being visible at this day, not in one, but an hundred places; one which cannot be accounted for by the ordinary course of any natural causes whatsoever; one which cannot be ascribed, with any colour of reason, to diabolical agency; and, lastly, one which will bear the infal lible test,--the trial of the written word.” (Second Letter to Dr. Church, Vol. VIII. pages 460-468.) “But ‘why do you talk of the success of the gospel in England, which was a Christian country before you was born?’ Was it indeed? Is it so at this day? I would explain myself a little on this head also. “And, (1.) None can deny that the people of England, in general, are called Christians. They are called so, a few only excepted, by others, as well as by themselves. But I presume no man will say, the name makes the thing; that men are Chris tians, barely because they are called so. It must be allowed, (2.) That the people of England, generally speaking, have been christened or baptized: But neither can we infer, “These were once baptized; therefore, they are Christians now.’ It is allowed, (3.) That many of those who were once baptized, and are called Christians to this day, hearthe word of God, attend public prayers, and partake of the Lord’s supper. But neither does this prove that they are Christians.

Suppose these were “exalted degrees of strictness,” is your Lordship absolutely assured that we practise them only “to make our way into weak minds and fickle heads?” Where is the proof that these “pretences to greater sanctity,” (as your Lordship is pleased to phrase them,) are mere pretences, and have nothing of reality or sincerity in them? My Lord, this is an accusation of the highest nature. If we are guilty, we are not so much as moral Heathens. We are monsters, not only unworthy of the Christian name, but unfit for human society. It tears up all pretences to the love of God and man; to justice, mercy, or truth. But how is it proved? Or does your Lordship read the heart, and so pass sentence with out any proof at all? O my Lord, ought an accusation of the lowest kind to be thus received, even against the lowest of the people? How much less can this be reconciled with the apos tolical advice to the Bishop of Ephesus: “Against a Presbyter receive not an accusation, but before two or three witnesses;” and those face to face. When it is thus proved, “them that sin, rebuke before all.” Your Lordship doubtless remembers * I continued this about two years. the words that follow : (How worthy to be written in your heart!) “I charge thee, before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.” (1 Timothy v. 19-21.) IV. 16. “They mislead the people into an opinion of the high merit of punctual attendances on their performances, to the neglect of the business of their stations.” (Ibid. p. 26.) My Lord, this is not so. You yourself, in this very Charge, have cleared us from one part of this accusation. You have borne us witness, (ibid. p.

Have the Methodists (so called) already monopolized all the sins, as well as errors, in the nation? Is Methodism the only sin, or the only fatal or spreading sin, to be found within the Bills of Mortality? Have two thousand (or more) “ambassadors of Christ and stewards of the mysteries of God” no other business than to guard, warn, arm, and fortify their people against this O my Lord, if this engrosses their time and strength, (as it must, if they follow your Lordship's instructions,) they will not give an account with joy, either of themselves or of their flock, in that day ! 18. Your Lordship seems in some measure sensible of this, when you very gently condemn their opinion, who think the Methodists “might better be disregarded and despised, than taken notice of and opposed, if it were not for the disturbance they give to the parochial Ministers, and their unwarrantable endeavours to seduce the people from their lawful Pastors.” (Charge, p. 22.) The same complaint with which your Lord ship opened your Charge: “They give shameful disturbances to the parochial Clergy; they annoy the established ministry, using very unwarrantable methods, first, to prejudice their people against them, and then to seduce their flocks from them.” (Ibid. page 4.) Whether we seduce them or no, (which will be presently con sidered,) I am sorry your Lordship should give any countenance to that low, senseless, and now generally exploded slander, that we do it for a maintenance. This your Lordship insinuates, by applying to us those words of Bishop Sanderson: “And all this to serve their own belly, to make a prey of the poor deluded proselytes; for by this means the people fall unto them, and thereout suck they no small advantage.” (Ibid. p. 15.) Your Lordship cannot but know, that my Fellowship, and my bro ther's Studentship, afford us more than sufficient for life and godliness; especially for that manner of life which we choose, whether out of ostentation or in sincerity. 19. But do we willingly “annoy the established ministry,” or “give disturbance to the parochial Clergy?” My Lord, we do not. We trust, herein, to have a conscience void of offence. Nor do we designedly “prejudice their people against them.” In this also our heart condemneth us not.

Sometimes you avoided the occasions of it; at other times you did not. Hence your relapses were frequent, and your heart was hardened more and more: And yet all this time you was sincerely striving against sin; you could say, without hypocrisy, “The thing which I do, I allow not; the evil which I would not, that I do. To will is even now present with me; but how to perform that which is good I find not.” But the Jesuits, you think, “could scarce have granted sal vation upon easier terms. Have no fear, ye Methodists.” Sir, I do not grant salvation, as you call it, upon so easy terms. I believe a man in this state is in a state of damnation. “Have no fear !” say you? Yea, but those who are thus “under the law” are in fear all the day long. “Was there ever so pleasing a scheme?” Pleasing with a vengeance As pleasing as to be in the belly of hell. So totally do you mistake the whole matter, not knowing what you speak, nor whereof you affirm. You are, indeed, somewhat pitiable in speaking wrong on this head, because you do it in ignorance. But this plea cannot be allowed when you gravely advance that trite, threadbare objec tion concerning the Lord’s supper, without taking any notice that I have answered it again and again, both to Mr. Church and to the late Lord Bishop of London. 41. Your Thirteenth proof is this: “Mr. Wesley has taught as that infirmities are no sins.” Sir, you have taught me to wonder at nothing you assert; else I should wonder at this.

O yes: “The causes of war,” as the same writer observes, “are innumerable. Some of the chief are these: The ambition of Princes; or the corruption of their Ministers: Difference of opinion; as, whether flesh be bread, or bread be flesh; whether the juice of the grape be blood or wine; what is the best colour for a coat, whether black, white, or grey; and whether it should be long or short, whether narrow or wide. Nor are there any wars so furious as those occasioned by such difference of opinions. “Sometimes two Princes make a war to decide which of them shall dispossess a third of his dominions. Sometimes a war is commenced, because another Prince is too strong; sometimes, because he is too weak. Sometimes our neigh bours want the things which we have, or have the things which we want: So both fight, until they take ours, or we take theirs. It is a reason for invading a country, if the peo ple have been wasted by famine, destroyed by pestilence, or embroiled by faction; or to attack our nearest ally, if part of his land would make our dominions more round and compact. “Another cause of making war is this: A crew are driven by a storm they know not where; at length they make the land and go ashore; they are entertained with kindness. They give the country a new name; set up a stone or rotten plank for a memorial; murder a dozen of the natives, and bring away a couple by force. Here commences a new right of dominion : Ships are sent, and the natives driven out or de stroyed. And this is done to civilize and convert a barbarous and idolatrous people.” But, whatever be the cause, let us calmly and impartially consider the thing itself. Here are forty thousand men gathered together on this plain. What are they going to do? See, there are thirty or forty thousand more at a little dis tance. And these are going to shoot them through the head or body, to stab them, or split their skulls, and send most of their souls into everlasting fire, as fast as they possibly can. Why so? What harm have they done to them? O none at all ! They do not so much as know them.

It would prove God to be the author of all actual as well as original sin. For “it is the power of God, under certain laws and established rules,” which produces not only the foetus, but all the motion in the universe. It is his power which so violently expands the air, on the discharge of a pistol or cannon. It is the same which produces muscular motion, and the circulation of all the juices in man. But does he therefore produce adultery or murder? Is he the cause of those sinful motions? He is the cause of the motion; (as he is of the foetus;) of the sin, he is not. Do not say, “This is too fine a distinction.” Fine as it is, you must necessarily allow it: Otherwise, you make God the direct author of all the sin under heaven. To apply this more directly to the point: God does produce the foetus of man, as he does of trees; empowering the one and the other to propagate each after its kind; and a sinful man propagates, after his kind, another sinful man. Yet God pro duces, in the sense above mentioned, the man, but not the sin. 17. Their Sixth proposition is, “The fall brought upon mankind the loss of communion with God, his displeasure and curse; (Gen. iii. 8, 10, 24;) so as ‘we are by nature children of wrath,’ (Eph. ii. 2, 3) bond-slaves to Satan, and justly liable to all punishments, (2 Tim. ii. 26) in this world, and that which is to come. (Gen. ii. 17; Rom. vi. 23.)” In proof of the first clause of this proposition, they cite Gen. iii. 8, 10, 24. On this you observe: “Adam and Eve by their sin did forfeit communion with God. But God did not take the forfeiture.” (Page 147.) Surely he did, when “they were afraid, and hid themselves from his presence.” “But after ward they had frequent communion with him.” This does not prove they did not lose it before. “But their posterity did not. Abel had communion with him, and so had the Patriarchs and Prophets; and so have we at this day.

But how does it appear that this was any abuse at all? or, that “Irenaeus declared it to have been taught as well as practised by our Saviour?” (Ibid., The words you quote to prove this, do not prove it at all, they simply relate a matter of fact: “Taking the bread, he confessed it to be his body; and the mixed cup, he affirmed it was his blood.” * You cannot be ignorant of this fact, that the cup used after the paschal supper was always mixed * Accipiens panem, suum corpus esse confitebatur; et temperamentum calicis suum sanguinem confirmavit. with water. But “Cyprian declared this mixture to have been enjoined to himself by a divine revelation.” (Page 58.) If he did, that will not prove it to be an abuse: So that you are wide of the point still. You instance next in their sending the bread to the sick; which (as well as the mixture) is mentioned by Justin Martyr. This fact, likewise, we allow; but you have not proved it to be an abuse. I grant, that, near an hundred years after, some began to have a supersti tious regard for this bread. But that in “Tertullian's days it was carried home and locked up as a divine treasure,” I call upon you to prove; as also that infant communion was an abuse; or the styling it “the sacrifice of the body of Christ.” (Page 59.) I believe the offering it up for the Martyrs was an abuse; and that this, with the superstitious use of the sign of the cross, were, if not the earliest of all, yet as early as any which crept into the Christian Church. 4. It is certain, “praying for the dead was common in the second century.” (Page 60.) You might have said, “And in the first also;” seeing that petition, “Thy kingdom come,” manifestly concerns the saints in paradise, as well as those upon earth. But it is far from certain, that “the purpose of this was to procure relief and refreshment to the departed souls in some intermediate state of expiatory pains;” or that “this was the general opinion of those times.” 5. As to the “consecrated oil,” (page 63) you seem entirely to forget that it was neither St. Jerome, nor St. Chrysostom, but St. James, who said, “Is any sick among you?

A. Such pictures are not without danger to be exposed to such as cannot read the Scriptures, if they are not taught that they are to be taken metaphorically. (Bellarm. de Imag., l. 2, c. 8, sec. Respondent.) REPLY. Cassander saith, “I wish those from whom this information is to be received, were not the authors of these superstitions; ” and he adds, “That the teaching is not enough, without the occasions be removed.” (Art. 21, de Imag.) This he saith of all images, but more especially of such as are made to represent God. QUESTION 50. WHAT is a sacrament? ANswer. A sacrament is a sensible thing, which by the institution of God hath a power, as well of causing, as of signifying, holiness and righteousness. (Catech. Rom., par. 2, cap. 1, n. 11.) Q. 51. How many sacraments are there in the Church of Rome? A. There are seven; namely, baptism, confirmation, eucharist, penance, extreme unction, orders, and matrimony. (Concil. Trid., Sess. 7, Can. 1.) Q. 52. Is this number determined to be a matter of faith? A. Whosoever saith, that there are more or fewer than seven instituted by Christ, or that any of the seven are not truly and properly sacraments, is accursed. (Ibid.) REPLY. Cassander saith, that we shall not easily find any before Peter Lombard, who lived about 1139, that did define the number of the sacraments. (Art. 13., sec. De Num. Sacram.) And St. Austin is very positive that there are but two of divine institution.* Now, that there should be sacraments of divine institution, that are neither instituted in the gospel, nor known to be so till 1100 years after our Saviour, nor be made a matter of faith till 1500, may be a doctrine received in the Church of Rome, but will not easily be believed by any out of it. Q. 53. What are the parts of a sacrament? A. The parts of a sacrament are the matter or element, and the form of words of consecration: So the matter in baptism is water; the form is, “I baptize thee,” &c. REPLY. That a sacrament should consist of matter and form, and yet either have no form, as confirmation and extreme unction; or have neither matter nor form, of divine institu tion, as penance and matrimony, is to make them sacraments, and to be none.

That a sacrament should consist of matter and form, and yet either have no form, as confirmation and extreme unction; or have neither matter nor form, of divine institu tion, as penance and matrimony, is to make them sacraments, and to be none. Our Church rightly affirms of the additional sacraments, they have not any visible sign ordained of God. (Article 25.) Q. 54. Of what virtue are the sacraments? A. The sacraments contain the grace which they signify, and confer grace ex opere operato, “by the work itself,” upon such as do not put an obstruction. (Concil. Trid, ibid., can. 6, 8.) For these sensible and natural things work by the almighty power of God in the sacraments, what they could not do by their own power. (Catech. Rom., ibid., n. 27.) REPLY. It is not sufficient that adult persons have no indis position to receive the grace of the sacraments; for there is also required a mind well-instructed, a sound belief, and a heart well inclined for that purpose. (2.) The virtue in the sacraments doth not proceed from the mere elements and words, but from the blessing of God in consequence of his promise to such only as rightly partake of them, and are qualified for it. Q. 55. What is necessary to a sacrament on the part of those that officiate? * “Our Lord Jesus Christ,” saith he, “hath knit Christians together, with sacraments most few in number, most easy to be kept, most excellent in significa tion; as are baptism and the Lord's supper.”--Epist. ad Januar. 118. A. It is absolutely necessary, that those that make and consecrate the sacraments have an intention of doing at least what the Church doeth, and doth intend to do. (Concil. Trid., ibid., can. 11.) REPLY. From hence it follows, that if there be no inten tion, the sacraments are none. And so there is no certainty whether the Priest be a Priest, or whether in the eucharist the elements continue not elements after consecration, and what is taken for the host be no other than bread. For without the intention, neither is the Priest ordained, nor are the elements consecrated. Q. 56. Who may administer the sacrament of baptism? A.

Praes., c. 1; A Sum of Christian Doctrine, printed 1686.) Q. How do they attempt to prove this? A. From the words of our Saviour,--“This is my body;” which, say they, clearly demonstrate that the same body which was born of the Virgin, and is now in heaven, is in the sacrament. (Catech., par. 2, c. 4, n. 26.) Q. 63. What becomes of the bread and wine after consecration? A. Upon consecration there is a conversion of the whole sub stance of the bread into the substance of Christ's body; and of the whole substance of the wine into the substance of Christ’s blood; which conversion is usually called transubstantiation. (Concil. Trid ibid., c. 4; Concil. Later., 4, can. 1.) REPLY. (1.) No such change of the substance of the bread into the substance of Christ's body, can be inferred from our Saviour’s words, “This is my body;” (Matt. xxvi. 26;) for it is not said, “This is turned into my body,” but, “This is my body;” which, if it be taken literally, would rather prove the substance of the bread to be his body. Therefore Cardinal Cajetan acknowledges, it is nowhere said in the Gospel that the bread is changed into the body of Christ; but they have it from the authority of the Church. (Cajet. in Aquin., par. 3, q.75, art. 1.) (2.) It is farther evident that the words, are not to be taken in their proper sense; for it is called bread as well after con secration as before it. (1 Cor. x. 17; xi. 26-28.) So that what was called his body was also bread at the same time. (3) The mystical relation which the bread by consecration has to Christ's body is sufficient to give it the name of his body. For it is the usual way of Scripture, to call things of a sacramental nature, by the names of those things they are the figure of (Aug. Epist. 23.) So, circumcision is called the covenant. (Gen. xvii. 13.) And the killing, dressing, and eating the lamb, is called the passover. (Exodus xii. 11.) And after the same manner is the bread in the sacrament Christ’s body; that is, as circumcision was the covenant, and the lamb the passover, by signification and representation, by type and figure. And so the elements are called by the Fathers, “the images,” (Orig. Dial. 3, Contr.

3, Contr. Marcion,) “the symbols,” (Euseb. Dem. Evang. l. 1, c. 1, et ult,) “the figure,” (Aug. contr. Adimant., c. 12,) of Christ’s body and blood. Q. 64. What is then that which is seen and tasted in the eucharist? A. The things seen and tasted are the accidents only of bread and wine; there is the savour, colour, and quantity of bread and wine, without any of their substance; but under those accidents there is only the body and blood of Christ. (Catech. Rom., n. 37, 44.) REPLY. Our Saviour appealed to the senses of his disciples: “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke xxiv. 39.) Take away the certainty of sense, and there is no discerning a body from a spirit; and grant transubstantiation, and we take away the certainty of sense. Q. 65. Is the body and blood of Christ broken when the host is broken and divided ? A. No, because Christ is impassible; (Abridgment of Christ. Doctrine, c. 11, sec. Euchar.;) and, besides, there is whole and entire Christ under either species or element, under the species of bread, and under every particle of it; under the species of wine, and under every drop of it. (Conc. Trid, ibid., c. 3.) REPLY. If every particle of the host is as much the whole body of Christ, as the whole host is before it be divided, then a whole may be divided into wholes; for, divide it and sub divide it, it is still whole. Whole it is before the division, whole it is in the division, and whole it is after it. Thus unreason able, as well as false, is the doctrine of transubstantiation. Q. 66. Do they administer the sacrament in both kinds of bread and wine? A. No; the people are permitted to receive it only in one kind, and are denied the cup. (Trid, Sess. 21, c. 1.) REPLY. It is acknowledged that our Saviour instituted and delivered the sacrament in both kinds; (Concil. Constant., Sess. 13; Trid., Sess. 21, c. 1, 2;) and that it so continued even in the Church of Rome for above one thousand years after. (Consult. Cassandri., art.

Cassandri., art. 22.) And yet with a non obstante to both, they forbid the peoplc to drink of it; and declare, whoever thinks it necessary to receive in both kinds, is accursed. (Concil. Trid, ibid., can. 1.) Q. 67. For what reason doth the Church of Rome deprive the people of what our Lord is granted to have instituted ? A. For just and weighty causes, (Con. Trid, ibid., c. 2,) such as these: (1.) Lest the blood of Christ should be spilt upon the ground. (2.) Lest the wine, by being kept for the sick, should grow eager. (3.) Because many cannot bear the taste or smell of wine. (4.) Because in many countries there is such a scarcity of wine, as it is not to be had without great charge and tedious journeys. (5.) To disprove those that dehy whole Christ to be contained under each species. (Catech. Rom, ibid., n. 66.) REPLY. These are the “just and weighty causes” for their overruling the plain precept of our Saviour: “Drink ye all of this.” (Matt. xxvi. 27.) And yet whosoever shall say they are not just and sufficient reasons, is accursed. (Concil. Trid, ibid., can. 2.) As if it was sufficient to forbid wine in the sacrament to all, because some few cannot bear the taste or smell of it; and it was a just cause to deprive all countries of it because some have not wine, or cannot obtain it without difficulty Q. 68. What is the mass? A. In the sacrifice of the mass, the same Christ is contained, and unbloodily offered, who bloodily offered himself upon the altar of the cross. (Conc. Trid, Sess. 22, can. 1.) Q. 69. Of what virtue is the sacrifice in the mass? A. It is truly a propitiatory sacrifice, and is available, not only for the sins, punishments, and satisfactions of the living, but also for those of the souls in purgatory. (Ibid.) Q. 70. Is this necessary to be believed? A. Yes; and whosoever denies any of this, is accursed, (Conc. Trid, Sess. 22, can. 1) and incapable of salvation. (Bulla Pii IV.) REPLY.

(Bulla Pii IV.) REPLY. The Scripture when it extols the perfection and infinite value of Christ's sacrifice, doth infer from it, that there needed not therefore any repetition of it: “He needeth not daily, as those High Priests, to offer up sacrifice, &c.; for this he did once, when he offered up himself.” (Hebrews vii. 27.) But if the same Christ is offered in the mass as was on the cross, and that unbloody sacrifice is alike propitiatory as the bloody, there is then a repetition of the same sacrifice, and he is daily offered. And what is it to say, the one was bloody and the other is unbloody, when the unbloody is of the same virtue, and is applied to the same end, as the bloody? So that, as, if Christ had again been bloodily offered up, there had been a repetition of that sacrifice; so there is a repetition of it when he is offered up unbloodily. To have then a perfect sacrifice daily repeated, and a sacrifice without suffering, and a propitiation and remission without blood, are alike irreconcilable to the Apostle. (Hebrews ix. 22, 25, &c.) Q. 71. May the Priest communicate alone, though there be none besides to communicate? A. Yes; the Church of Rome doth approve and commend solitary masses, and accounts them a communion; partly because the people do spiritually communicate in it, and partly because it is celebrated by a public Minister, not only for himself, but also for the people. (Conc. Trid, ibid., cap. 6.) REPLY. The Apostle calls the Lord’s supper a communion, and saith, “All are partakers of that one bread.” (1 Cor. x. 16, 17.) And Cassander saith, “It cannot properly be a communion unless many partake of it;” and adds from the Council of Nants, that “it is absurd to say, Lift up your hearts, when there is none communicates with the Priest.” (Consult, art. 24, De Solit. Miss.) And yet the Council of Trent declares, whosoever shall say such masses are unlawful, and to be abrogated, is accursed. (Sess. 22, Can. 8.) Q. 72. What honour is to be given to the consecrated host? A. Latria, or the same sovereign worship which is due only to God; (Concil. Trid, Sess. 13, cap. 5;) adore it; (Missale Rom., cap. Missae;) pray to it. (Brev. Rom, Hym. in F. Corp.

Corp. Ch.) And whosoever holds it unlawful or idolatrous so to do, is accursed. (Concil. Trid, ibid., Can. 6.) REPLY. We freely own that Christ is to be adored in the Lord’s supper; but that the elements are to be adored, we deny. If Christ is not corporally present in the host, they grant their adoration to be idolatry. (Coster. Enchir., c. 8, n. 10.) And that he is not corporally present anywhere but in heaven, we are taught, Acts i. 11, iii. 21, whither he went, and where he is to continue till his second coming to judgment. Q. 73. What are the ceremonies used in the mass? A. The ceremonies in the mass respect either things, actions, or words. Among the things, are garments, places, time, vessels, cloths, incense, lights, &c. (Bellarmin. Doctr. Trid. de Sacr. Miss.) Q. 74. What are the garments used by the Priest in the mass, and what is their signification? A. (1.) The amice, or white veil, which he puts over his head, signifies mystically, either the divinity of Christ covered under his humanity, or the crown of thorns; and morally, contemplation, or hope. In putting it on, he saith, “Put on, O Lord, the helmet of salvation upon my head, that I may overcome all diabolical temptations.” (2.) The alb, or long white garment, signifies mystically, the white robe put on our Saviour; and morally, faith and innocency. In putting it on, he saith, “Make me white, O Lord, and cleanse my heart, that, being whitened in the blood of the Lamb, I may enjoy everlasting gladness.” (3.) The girdle signifies mystically, the cords wherewith our Saviour was bound; and morally, (being turned up on both sides,) the two means to preserve chastity, namely, fasting and prayer. When he puts it about him, he prays, “Gird me, O Lord, with the girdle of purity, and quench in my loins the humour of lust, that there may remain in me the virtue of continency and chastity.” The like account is given of the maniple, vestment, and stole, and of the divers colours of the furniture used in the several seasons, in the “Manual of the Poor Man’s Devotion,” chap. Of the Orna ments of the Mass. REPLY. The Council of Trent saith, that the ceremonies of the mass, such as mystical benedictions, lights, incensings, garments, &c., are from Apostolical tradition; (Sess. 22, c.

2, sec. Probo igitur.) (4.) It was used then for the recovery of the sick; but here it is to be applied only to those that are judged to be past it. Q. 85. Is ordination a sacrament? A. It is truly and properly a sacrament, and doth confer grace; and whoso denies this, is accursed. (Concil. Trid., Sess. 7, Can. 1, 23, cap. 3, Can. 3.) REPLY. We account ordination to be of divine institution, and that by it a ministerial commission is conveyed; but how necessary soever this office is to the Church, and grace for the exercise of it, yet as that grace is not promised to it, we cannot admit it to be properly and truly a sacrament. Q. 86. What are the several orders instituted for the service of the Church? A. The orders always received by the Catholic Church are seven,-the greater and less: The greater are the Priest, Deacon, and Sub-Deacon: The less are the Acolythus, who is to carry the candle and assist the Sub-Deacon; the Exor cist, who is to attend and pray over them that are possessed with the devil; the Reader, and the Ostiarius, or door-keeper. (Catech., par. 2, c. 7, n. 12, 15, &c.) REPLY. We know of no authority there is for any order under a Deacon, so as to anathematize them that do not receive them. (Concil. Trid, ibid., Can. 2.) We know of no authority for the forms used in the ordination of those lower orders; as, when the Bishop admits any to that of Exorcists, he reaches to them a book in which the exorcisms are contained, and saith, “Receive, and commit to memory, and take the power of laying on of hands upon the possessed, or baptized, or catechumens.” (Catech., ibid., n. 17.) We know of no authority for this kind of procedure, for those forms of conjuration contained in those books, or for the use of those rites therein prescribed, for exorcising persons, houses, cattle, milk, butter, fruits, &c., infested with the devil. (See the Pastorale Mechlin, and the Manual of Exorcisms, Antwerp, 1626.) oF THE SACRAMENT of MARRIAGE. Q. 87. Is marriage truly and properly a sacrament? A. Yes; and whosoever denies it so to be, is accursed. (Concil. Trid, Sess. 24, Can. 1.) REPLY. St. Austin saith, that signs, when applied to religious things, are called sacraments. (Epist.

O that God would give me the desire of my heart | that he would grant the thing which I long for ! even that your mind might now be free and calm, and open to the light of his Spirit ! that you would impartially consider how it is possible to reconcile reprobation with the following Scriptures: “Because thou hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it; in the sweat of thy face shalt thou eat bread.” (Gen. iii. 17.) The curse shall come on thee and thine offspring, not because of any absolute decree of mine, but because of thy sin. “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door.” (Gen. iv. 7.) Sin only, not the decree of reprobation, hinders thy being accepted. “Know that the Lord thy God, he is the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; and repayeth them that hate him to their face, to destroy them. Wherefore, if ye hearken to these judgments, and keep, and do them, the Lord thy God shall keep unto thee the covenant which he sware unto thy fathers.” (Deut. vii. 9, 12.) “Behold, I set before you this day a blessing and a curse; a blessing, if you obey the commandments of the Lord your God; and a curse, if you will not obey.” (xi. 26, 27, 28.) “See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his command ments, and the Lord thy God shall bless thee. But if thou wilt not hear, I denounce unto you this day, that ye shall surely perish. I call heaven and earth to record this day, that I have set before you life and death, blessing and cursing. Therefore, choose life, that both thou and thy seed may live.” (xxx. 15, &c.) “And the Spirit of God came upon Azariah, and he said, The Lord is with you while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.” (2 Chron. xv.

61. I suppose you do not imagine that the bare word cove nant, if it occurred ever so often in holy writ, is a proof of any such covenant as this. The grand covenant which we allow to be mentioned therein, is a covenant between God and man, established in the hands of a Mediator, “who tasted death for every man,” and thereby purchased it for all the children of men. The tenor of it (so often mentioned already) is this: “Whosoever believeth unto the end, so as to show his faith by his works, I the Lord will reward that soul eternally. But whosoever will not believe, and consequently dieth in his sins, I will punish him with everlasting destruction.” 62. To examine throughly whether this covenant between God and man be unconditional or conditional, it may be needful to go back as far as Abraham, the father of the faithful; to inquire what manner of covenant it was which God made with him; and whether any reason be assigned of God’s peculiarly blessing Abraham, and all the nations of the earth in him. The first mention of the covenant between God and him, occurs Genesis xv. 18: “The same day the Lord made a cove nant with Abram, saying, Unto thy seed will I give this land.” But this is much more explicitly related in chapter xvii. 1, &c.: “The Lord appeared unto Abram, and said unto him, I am the almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: And God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy ~mame shall be Abraham; for a father of many nations have I made thee. And I will establish my covenant between me and thee, and thy seed after thee, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. Every man-child among you shall be circumcised;--it shall be a token of the covenant betwixt me and you.

Every man-child among you shall be circumcised;--it shall be a token of the covenant betwixt me and you. The uncircumcised man-child shall be cut off; he hath broken my covenant.” So we see, this original covenant, though everlasting, was conditional, and man’s failing in the condition cleared God. 63. We have St. Paul’s account of this covenant of God with Abraham, in the fourth chapter of his Epistle to the Romans, verse 3, &c.: “Abraham,” saith he, “believed God, and it was counted to him for righteousness.” (This was a little before God established his covenant with him, and is related Genesis xv. 6.) “And he received the sign of circum cision, a seal of the righteousness of the faith which he had yet being uncircumcised, that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also; and the father of circumcision” (that is, of them that are circumcised) “to them who are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.” Now, if these words do not express a conditional covenant, certainly none can. 64. The nature and ground of this covenant of God with Abraham is farther explained: “And the Lord said, Shall I hide from Abraham that thing which I do, seeing all the nations of the earth shall be blessed in him ? For I know him, that he will command his children, and his household after him: And they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring unto Abraham that which he hath spoken of him.” (Gen. xviii. 17, &c.) Does God say here, “I will do it, because I will?” Nothing less.

17, &c.) Does God say here, “I will do it, because I will?” Nothing less. The reason is explicitly assigned: “All nations shall be blessed in him; for he will command his children, and they shall keep the way of the Lord.” The reason is yet more (clearly it cannot, but more) fully set down in the twenty-second chapter, verse 16, &c.: “By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thine only son : That in blessing I will bless thee; and in thy seed shall all the nations of the earth be blessed;” that is, the Messiah shall spring from thee, “because thou hast obeyed my voice.” This is yet again declared: “And the Lord appeared unto Isaac, and said,--Sojourn in this land, and I will be with thee, and bless thee: For unto thee, and unto thy seed, I will perform the oath which I sware unto Abraham thy father. In thy seed shall all nations of the earth be blessed: Because that Abraham obeyed my voice, and kept my charge, my com mandments, my statutes, and my laws.” (Gen. xxvi. 2, &c.) 65. This covenant, made to Abraham and his seed, is mentioned again: “And the Lord called unto Moses, saying, Thus shalt thou say to the house of Jacob, and tell the chil dren of Israel: Ye have seen what I did to the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people.” (Exod. xix. 3, &c.) In the following chapter, God declares the terms of the covenant they were to keep, in ten commandments. And these themselves are sometimes termed “the covenant,” some times “the book of the covenant.” So, after God had made an end of speaking to the people, it is said, “And Moses wrote all the words of the Lord, and rose up early in the morning,--and he took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said will we do.

And these themselves are sometimes termed “the covenant,” some times “the book of the covenant.” So, after God had made an end of speaking to the people, it is said, “And Moses wrote all the words of the Lord, and rose up early in the morning,--and he took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said will we do. And Moses took the blood,” (of the burnt-offering,) “and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.” (xxiv. 4, &c.) After the people had broken this covenant by worshipping the golden calf, God renews it, Exodus xxxiv., where we read, “And the Lord said unto Moses, Write thou these words: For after the tenor of these words I have made a covenant with thee and with Israel--and he wrote upon the tables the words of the covenant, the ten commandments.” (Verses 27, 28.) 66. According to the tenor of this covenant, made to Abraham and his seed, God afterward declares, “If ye walk in my statutes, and keep my commandments, and do them; then I will establish my covenant with you, and I will be your God, and ye shall be my people. But if ye will not hearken unto me, so that ye will not do all my command ments, but that ye break my covenant; I will set my face against you, and I will avenge the quarrel of my covenant. Yet if they shall confess their iniquity, and if their uncircum cised hearts be humbled; then will I remember my covenant. with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember.” (Lev. xxvi. 3, &c.) Consequently the covenant with Abraham, Isaac, and Jacob, was conditional, as well as that with their posterity. 67. “But is not the faithfulness of God engaged to keep all that now believe from falling away?” I cannot say that.

(4.) He puts exorcised salt into his mouth, saying, “Take the salt of wisdom.” (5.) He puts spittle in the palm of his left hand, puts the fore-finger of his right hand into it, and anoints the child’s nose and ears therewith, who is then brought to the water. After baptism, First, he anoints the top of the child's head with chrism, as a token of salvation: Secondly, he puts on him a white garment, in token of his innocence: And, Thirdly, he puts a lighted candle into his hand, in token of the light of faith. Now, what can any man of understanding say in defence of these idle ceremonies, utterly unknown in the primitive Church, as well as unsupported by Scripture? Do they add dignity to the ordinance of God? Do they not rather make it contemptible? 4. The matter of confirmation is the chrism; which is an ointment consecrated by the Bishop. The form is the words he uses in crossing the forehead with the chrism; namely, “I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, Son, and Holy Ghost.” Then the person confirmed, setting his right foot on the right foot of his godfather, is to have his head bound with a clean head-band; which, after some days, is to be taken off, and reserved till the next Ash-Wednesday, to be then burnt to holy ashes. The Roman Catechism says, “Sacraments cannot be instituted by any beside God.” But it must be allowed, Christ did not institute confirmation; therefore it is no sacrament at all. 5. We come now to one of the grand doctrines of the Church of Rome,--that which regards the Lord’s supper. This, therefore, we would wish to consider with the deepest attention. They say, “In the Lord’s supper whole Christ is really, truly, and substantially contained; God-Man, body and blood, bones and nerves, under the appearance of bread and wine.” They attempt to prove it thus: “Our Lord himself says, ‘This is my body. Therefore, upon consecration there is a conversion of the whole substance of the bread into the whole substance of Christ's body, and of the whole substance of the wine into the substance of his blood; and this we term transubstantiation.

Therefore, upon consecration there is a conversion of the whole substance of the bread into the whole substance of Christ's body, and of the whole substance of the wine into the substance of his blood; and this we term transubstantiation. “Yet we must not suppose that Christ is broken, when the host, or, consecrated bread, is broken; because there is whole and entire Christ, under the species of every particle of bread, and under the species of every drop of wine.” We answer: No such change of the bread into the body of Christ can be inferred from his words, “This is my body.” For it is not said, “This is changed into my body,” but, “This is my body;” which, if it were to be taken literally, would rather prove the substance of the bread to be his body. But that they are not to be taken literally is manifest from the words of St. Paul, who calls it bread, not only before, but likewise after, the consecration. (1 Cor. x. 17; xi. 2628.) Here we see, that what was called his body, was bread at the same time. And accordingly these elements are called by the Fathers, “the images, the symbols, the figure, of Christ's body and blood.” Scripture and antiquity, then, are flatly against transub stantiation. And so are our very senses. Now, our Lord himself appealed to the senses of his disciples: “Handle me and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke xxiv. 39.) Take away the testimony of our senses, and there is no discerning a body from a spirit. But if we believe transubstantiation, we take away the testimony of all our senses. And we give up our reason too: For if every particle of the host is as much the whole body of Christ as the whole host is before it is divided, then a whole may be divided, not into parts, but into wholes. For divide and subdivide it over and over, and it is whole still ! It is whole before the division, whole in the division, whole after the division | Such nonsense, absurdity, and self-contradiction all over is the doctrine of transubstantiation 6. An evil practice attending this evil doctrine is, the depriving the laity of the cup in the Lord’s supper.

An evil practice attending this evil doctrine is, the depriving the laity of the cup in the Lord’s supper. It is acknowledged by all, that our Lord instituted and delivered this sacrament in both kinds; giving the wine as well as the bread to all that partook of it; and that it continued to be so delivered in the Church of Rome for above a thousand years. And yet, notwithstanding this, the Church of Rome now forbids the people to drink of the cup ! A more insolent and barefaced corruption cannot easily be conceived ! Another evil practice in the Church of Rome, utterly unheard of in the ancient Church, is, that when there is none to receive the Lord’s supper, the Priest communicates alone. (Indeed it is not properly to communicate, when one only receives it.) This likewise is an absolute innovation in the Church of God. But the greatest abuse of all in the Lord’s supper is, the worshipping the consecrated bread. And this the Church of Rome not only practises, but positively enjoins. These are her words: “The same sovereign worship which is due to God, is due to the host. Adore it; pray to it. And whosoever holds it unlawful so to do, let him be accursed.” The Romanists themselves grant, that if Christ is not corporally present in the Lord’s supper, this is idolatry. And that he is not corporally present anywhere but in heaven, we learn from Acts i. 11; iii. 21. Thither he went, and there he will continue, “till the time of the restitution of all things.” 7. Consider we now what the Romanists hold, concerning the sacrament of penance. “The matter of the sacrament of penance is, contrition, confession, and satisfaction; the form, “I absolve thee.’” We object to this: You say, “The matter of a sacrament is something sensible,” perceivable by our senses. But if so, penance is not a sacrament.

Not only nothing good is done without it, but nothing can be done.” (In the Bull Unigenitus.) 8. In like manner, the Church of Rome does not scruple to impose upon the consciences of men, in the doctrine of the mass, various traditions, that have no authority from holy writ; and also takes away the cup in the Lord’s supper from the laity, contrary to the plain institution of Christ, as well as to the acknowledged custom of the primitive Church. Whence it manifestly appears, that it is not the design of the Roman Church to conform itself to the rule of the written word. 9. Again: The Church of Rome pronounces all those accursed who say, “that baptism, confirmation, the Lord’s supper, penance, extreme unction, orders, and matrimony, are not sacraments instituted by Christ himself; or, that there are more or fewer sacraments than seven; or, that any of these is not truly and properly a sacrament; or, that they do not confer grace barely by the work done.” (Conc. Trid, Sess. 7.) 136 cHURCH or ENGLAND’s ADvANTAGE Now, whereas these positions cannot be proved by Scripture, and yet are enjoined to be believed under pain of an anathema, it is hence also plain, that the Church of Rome does purposely teach, and also maintain by open force, things which partly are not founded on holy writ, partly are contrary thereto. 10. As to their sacraments in particular, it is easy to show that they require in each of them such doctrines and customs to be received, as are wholly unsupported by, if not also contrary to, the word of God. For example: They teach, that in baptism “the right intention of the Minister is so indispensably necessary, that if it be wanting the baptized receives no benefit; that confirmation was a true and proper sacrament from the beginning; (ibid.;) that in the Lord’s supper the bread and wine are converted into the natural body and blood of Christ; that every particle of what is consecrated is no longer bread, but the entire body of Christ; that it ought to be worshipped and adored; and that the laity ought not to receive the cup.” (Sess.

For example: They teach, that in baptism “the right intention of the Minister is so indispensably necessary, that if it be wanting the baptized receives no benefit; that confirmation was a true and proper sacrament from the beginning; (ibid.;) that in the Lord’s supper the bread and wine are converted into the natural body and blood of Christ; that every particle of what is consecrated is no longer bread, but the entire body of Christ; that it ought to be worshipped and adored; and that the laity ought not to receive the cup.” (Sess. 13, 22.) In penance: “That a full confession of all our sins to the Priest is absolutely necessary, or they cannot be pardoned; that the penances imposed, (such as pilgrimages, whipping themselves, and the like,) do meritoriously co-operate toward the forgiveness of sins; that this forgiveness is obtained, not through the merits of Christ alone, but also through the merits and intercession of the Virgin Mary and other saints; that extreme unction is a true and proper sacrament instituted by Christ; that the oil blessed by the Bishop eases the soul of the sick, and preserves him from the temptations of the devil;” (Sess. 14;) “that ordination is a true and proper sacrament, instituted by Christ; that an indelible character is given thereby; that there were from the begin ning those seven orders in the Church,-Priest, Deacon, Sub-Deacon, acolythe, exorcist, reader, and door-keeper; that the proper business of a Priest is, to consecrate and offer the body and blood of Christ, and to remit or retain sins in the chair of confession; that marriage is a true and proper sacrament, instituted by Christ; that, nevertheless, marriage may be dissolved by either party’s entering into a convent, even against the consent of the other; that it is unlawful for any of the Clergy to marry.” (Sess. 23.) 11. Now, seeing all these doctrines are unsupported by, if not also contrary to, the word of God, which yet the Church of Rome requires to be received as true, and pronounces all accursed who do not receive them, we cannot but conclude that the Church of England enjoys an unspeakable advantage over the Church of Rome, with respect to her doctrines, which are wholly agreeable to, and founded on, the written word of God. 12.

From all which it follows, that such as John baptized with water, yet were not baptized with the baptism of Christ.” Very true. But this proves neither more nor less than that the baptism of John differed from the baptism of Christ. And so doubt less it did; not indeed as to the outward sign, but as to the inward grace. “13. The breaking of bread by Christ with his disciples was but a figure, and ceases in such as have obtained the substance.” Here is another manifest difference between Quakerism and Christianity. From the very time that our Lord gave that command, “Do this in remembrance of me,” all Christians throughout the habitable world did eat bread and drink wine in remem brance of him. Allowing, therefore, all that Robert Barclay affirms for eighteen or twenty pages together, viz., (1.) That believers partake of the body and blood of Christ in a spiritual manner: (2.) That this may be done, in some sense, when we are not eating bread and drinking wine : (3.) That the Lutherans, Calvinists, and Papists, differ from each other with regard to the Lord’s supper: And, (4.) That many of them have spoken wildly and absurdly concerning it: Yet all this will never prove, that we need not do what Christ has expressly commanded to be done; and what the whole body of Christians in all ages have done, in obedience to that command. That there was such a command, you cannot deny. But you say, “It is ceased in such as have obtained the substance.” St. Paul knew nothing of this. He says nothing of its ceasing in all he writes of it to the Corinthians. Nay, quite the contrary. He says, “As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” O, say you, the Apostle means “his inward coming, which some of the Corinthians had not yet known.” Nay, this cannot be his meaning. For he saith to all the Corinthian communicants, “Ye do show the Lord's death till he come.” Now, if He was not come (spiritually) in some of these, undoubtedly he was in others. Consequently, he cannot be speaking here of that coming which, in many of them at least, was already past.

A Treatise on Baptism Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- CoNCERNING baptism I shall inquire, what it is; what benefits we receive by it; whether our Saviour designed it to remain always in his Church; and who are the proper subjects of it. I. 1. What it is. It is the initiatory sacrament, which enters us into covenant with God. It was instituted by Christ, who alone has power to institute a proper sacrament, a sign, seal, pledge, and means of grace, perpetually obligatory on all Christians. We know not, indeed, the exact time of its insti tution; but we know it was long before our Lord’s ascension. And it was instituted in the room of circumcision. For, as that was a sign and seal of God’s covenant, so is this. 2. The matter of this sacrament is water; which, as it has a natural power of cleansing, is the more fit for this symbolical use. Baptism is performed by washing, dipping, or sprinkling the person, in the name of the Father, Son, and Holy Ghost, who is hereby devoted to the ever-blessed Trinity. I say, by washing, dipping, or sprinkling; because it is not determined in Scripture in which of these ways it shall be done, neither by any express precept, nor by any such example as clearly proves it; nor by the force or meaning of the word baptize. 3. That there is no express precept, all calm men allow. Neither is there any conclusive example. John’s baptism in some things agreed with Christ's, in others differed from it. But it cannot be certainly proved from Scripture, that even John’s was performed by dipping. It is true he baptized in Enon, near Salim, where there was “much water.” But this might refer to breadth rather than depth; since a narrow place would not have been sufficient for so great a multitude. Nor can it be proved, that the baptism of our Saviour, or that administered by his disciples, was by immersion. No, nor that of the eunuch baptized by Philip ; though “they both went down to the water:” For that going down may relate to the chariot, and implies no determinate depth of water. It might be up to their knees; it might not be above their ankles. 4.

This therefore is our First ground. Infants need to be washed from original sin; therefore they are proper subjects of baptism. 3. Secondly. If infants are capable of making a covenant, and were and still are under the evangelical covenant, then they have a right to baptism, which is the entering seal thereof. But infants are capable of making a covenant, and were and still are under the evangelical covenant. The custom of nations and common reason of mankind prove that infants may enter into a covenant, and may be obliged by compacts made by others in their name, and receive advantage by them. But we have stronger proof than this, even God's own word: “Ye stand this day all of you before the Lord, --your captains, with all the men of Israel; your little ones, your wives and the stranger,-that thou shouldest enter into covenant with the Lord thy God.” (Deut. xxix. 10-12.) Now, God would never have made a covenant with little ones, if they had not been capable of it. It is not said children only, but little children, the Hebrew word properly signifying infants. And these may be still, as they were of old, obliged to perform, in aftertime, what they are not capable of per forming at the time of their entering into that obligation. 4. The infants of believers, the true children of faithful Abraham, always were under the gospel covenant. They were included in it, they had a right to it and to the seal of it; as an infant heir has a right to his estate, though he cannot yet have actual possession. The covenant with Abraham was a gospel covenant; the condition the same, namely, faith, which the Apostle observes was “imputed unto him for righteousness.” The inseparable fruit of this faith was obedience; for by faith he left his country, and offered his son. The benefits were the same; for God promised, “I will be thy God, and the God of thy seed after thee:” And he can promise no more to any creature; for this includes all blessings, temporal and eternal. The Mediator is the same; for it was in his Seed, that is, in Christ, (Gen. xxii. 18; Gal. iii. 16,) that all nations were to be blessed; on which very account the Apostle says, “The gospel was preached unto Abraham.” (Gal. iii.

iii. 8.) Now, the same promise that was made to him, the same covenant that was made with him, was made “with his children after him.” (Gen. xvii. 7; Gal. iii. 7.) And upon that account it is called “an ever lasting covenant.” In this covenant children were also obliged to what they knew not, to the same faith and obedience with Abraham. And so they are still; as they are still equally entitled to all the benefits and promises of it. 5. Circumcision was then the seal of the covenant; which is itself therefore figuratively termed the covenant. (Acts vii. 8.) Hereby the children of those who professed the true religion were then admitted into it, and obliged to the conditions of it; and when the law was added, to the observance of that also. And when the old seal of circumcision was taken off, this of baptism was added in its room; our Lord appointing one positive institution to succeed another. A new seal was set to Abraham’s covenant; the seals differed, but the deed was the same; only that part was struck off which was political or cere monial. That baptism came in the room of circumcision, appears as well from the clear reason of the thing, as from the Apostle's argument, where, after circumcision, he mentions baptism, as that wherein God had “forgiven us our trespasses;” to which he adds, the “blotting out the hand-writing of ordinances,” plainly relating to circumcision and other Jewish rites; which as fairly implies, that baptism came in the room of circum cision, as our Saviour’s styling the other sacrament the pass over, (Col. ii. 11--13; Luke xxii. 15,) shows that it was insti tuted in the place of it. Nor is it any proof that baptism did not succeed circumcision, because it differs in some circum stances, any more than it proves the Lord’s supper did not suc ceed the passover, because in several circumstances it differs from it. This then is a Second ground. Infants are capable of entering into covenant with God. As they always were, so they still are, under the evangelical covenant. Therefore they have a right to baptism, which is now the entering seal thereof. 6. Thirdly.

10. To sum up the evidence: If outward baptism be gene rally, in an ordinary way, necessary to salvation, and infants may be saved as well as adults, nor ought we to neglect any means of saving them; if our Lord commands such to come, to be brought unto him, and declares, “Of such is the king dom of heaven;” if infants are capable of making a covenant, or having a covenant made for them by others, being included in Abraham’s covenant, (which was a covenant of faith, an evangelical covenant) and never excluded by Christ; if they have a right to be members of the Church, and were accord ingly members of the Jewish; if, suppose our Lord had designed to exclude them from baptism, he must have expressly forbidden his Apostles to baptize them, (which none dares to affirm he did,) since otherwise they would do it of course, according to the universal practice of their nation; if it is highly probable they did so, even from the letter of Scripture, because they frequently baptized whole households, and it would be strange if there were no children among them; if the whole Church of Christ, for seventeen hundred years together, baptized infants, and were never opposed till the last century but one, by some not very holy men in Germany; lastly, if there are such inestimable benefits conferred in baptism, the washing away the guilt of original sin, the engrafting us into Christ, by making us members of his Church, and thereby giving us a right to all the blessings of the gospel; it follows, that infants may, yea, ought to be baptized, and that none ought to hinder them. I am, in the Last place, to answer those objections which are commonly brought against infant baptism:-- 1. The chief of these is: “Our Lord said to his Apostles, “Go and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost. (Matt. xxviii. 19.) Here Christ himself put teaching before baptizing. There fore, infants, being incapable of being taught, are incapable of being baptized.” I answer, (1.) The order of words in Scripture is no certain rule for the order of things. We read in St. Mark i.

His seed also will I make to endure for ever, and his throne as the days of heaven.” (Verses 20, 21, 29.) It follows: “But if his children forsake my law, and walk not in my judgments;--nevertheless, my lovingkindness will I not utterly take from him, nor suffer my truth to fail. My covenant will I not break. I will not fail David. His seed shall endure for ever, and his throne as the sun before me.” (Verse 30, &c.) May not every man see, that the covenant here spoken of relates wholly to David and his seed or children? Where then is the inconsistency between the most absolute promise made to a particular family, and that solemn account which God has here given of his way of dealing with all mankind? Besides, the very covenant mentioned in these words is not absolute, but conditional. The condition of repentance in case of forsaking God’s law was implied, though not expressed; and so strongly implied, that, this condition failing, not being performed, God did also fail David. He did “alter the thing that had gone out of his lips,” and yet without any impeach ment of his truth. He “abhorred and forsook his anointed,” (verse 38,) the seed of David, whose throne, if they had repented, should have been “as the days of heaven.” He did “break the covenant of his servant, and cast his crown to the ground.” (Verse 39.) So vainly are these words of the Psalmist brought to contradict the plain, full testimony of the Prophet! 8. Nor is there any contradiction between this testimony of God by Ezekiel, and those words which he spake by Jeremiah: “I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee.” For do these words assert, that mo righteous man ever turns from his righteous ness? No such thing. They do not touch the question, but simply declare God’s love to the Jewish Church. To see this in the clearest light, you need only read over the whole sentence: “At the same time, saith the Lord, I will be the God of all the families of Israel, and they shall be my people. Thus saith the Lord, The people which were left of the sword found grace in the wilderness; even Israel, when I caused him to rest.

Therefore, till heaven and earth pass away, these truths will not pass away. But I do not agree with the author of that tract, in the spirit of the whole performance. It does not seem to breathe either that modesty, or seriousness, or charity, which one would desire. One would not desire to hear any private person, of no great note in the Church or the world, speak, as it were, ex cathedrá, with an air of infallibility, or at least of vast self-sufficiency, on a point wherein men of eminence, both for piety, learning, and office, have been so greatly divided. Though my judgment is nothing altered, yet I often condemn myself for my past manner of speaking on this head. Again: I do not rejoice at observing any thing light or ludicrous in an answer to so serious a paper; and much less in finding any man branded as a Papist, because his doctrine in one particular instance resembles (for that is the utmost which can be proved) a doctrine of the Church of Rome. I can in no wise reconcile this to the grand rule of charity,-- Doing to others as we would they should do to us. Indeed, it is said, “Dr. T. openly defends the fundamental doctrine of Popery, justification by works.” (Page 3.) There fore, “he must be a Papist.” (Page 4.) But here is a double mistake: For, 1. Whatever may be implied in some of his expressions, it is most certain Dr. T. does not openly defend justification by works. 2. This itself, justification by works, is not the fundamental doctrine of Popery, but the universality of the Romish Church, and the supremacy of the Bishop of Rome. And to call any one a Papist who denies these, is neither charity nor justice. I do not agree with the author in what follows: Dr. T. “loses sight of the truth, when he talks of Christ’s having obtained for us a covenant of better hopes; and that faith and repentance are the terms of this covenant. They are not. They are the free gifts of the covenant of grace, not the terms or conditions. To say, ‘Privileges of the covenant art the terms or conditions of it,” is downright Popery.” This is downright calling names, and no better. But it falls on a greater than Dr. T. St.

St. Paul affirms, Jesus Christ is the Mediator of a better covenant, established upon better promises; yea, and that better covenant he hath obtained for us, by his own blood. And if any desire to receive the privileges which are freely given according to the tenor of this covenant, Jesus Christ himself has marked out the way,-- “Repent, and believe the gospel.” These, therefore, are the terms of the covenant, unless the author of it was mistaken. These are the conditions of it; unless a man can enter into the kingdom, without either repenting or believing. For the word condition means neither more nor less than something sine quá non; without which something else is not done. Now, this is the exact truth with regard to repenting and believing; without which God does not work in us “righteous ness, and peace, and joy in the Holy Ghost.” It is true, repentance and faith are privileges and free gifts. But this does not hinder their being conditions too. And neither Mr. Calvin himself, nor any of our Reformers, made any scruple of calling them so. “But the gospel is a revelation of grace and mercy, not a proposal of a covenant of terms and conditions.” (Page 5.) t is both. It is a revelation of grace and mercy, to all that “repent and believe.” And this the author himself owns in the following page: “The free grace of God applies to sinners the benefits of Christ’s atonement and righteousness, by working in them repentance and faith.” (Page 6.) Then they are not applied without repentance and faith; that is, in plain terms, thèse are the conditions of that application. I read in the next page: “In the gospel we have the free promises of eternal life, but not annexed to faith and repentance, as works of man,” (true; they are the gift of God,) “or the terms or conditions of the covenant.” Yes, certainly; they are no less terms or conditions, although God works them in us. “But what is promised us as a free gift, cannot be received upon the performance of any terms or conditions.” Indeed it can. Our Lord said to the man born blind, “Go and wash in the pool of Siloam.” Here was a plain condition to be performed; something without which he would not have received his sight.

They contain neither more nor less than a prediction of the salvation of the Gentiles. “By the covenant of works man was bound to obey in his own person.” (Page 302.) And so he is under the covenant of grace; though not in order to his justification. “The obedience of our surety is accepted instead of our own.” This is neither a safe nor a scriptural way of speaking. I would simply say, “We are accepted through the Beloved. We have redemption through his blood.” “The second covenant was not made with Adam, or any of his posterity, but with Christ, in those words: ‘The seed of the woman shall bruise the serpent's head.’” (Page 303.) For any authority you have from these words, you might as well have said, it was made with the Holy Ghost. These words were not spoken to Christ, but of him; and give not the least intimation of any such covenant as you plead for. They manifestly contain, if not a covenant made with, a promise made to, Adam and all his posterity. “Christ, we see, undertook to execute the conditions.” (Ibid.) We see no such thing in this text. We see here only a promise of a Saviour made by God to man. “It is true, I cannot fulfil the conditions.” (Ibid.) It is not true. The conditions of the new covenant are, “Repent and believe.” And these you can fulfil, through Christ strengthening you. “It is equally true, this is not required at my hands.” It is equally true; that is, absolutely false: And most dangerously false. If we allow this, Antinomian ism comes in with a full tide. “Christ has performed all that was conditionary for me.” Has He repented and believed for you? You endeavour to evade this by saying, “He performed all that was conditionary in the covenant of works.” This is nothing to the purpose; for we are not talking of that, but of the covenant of grace. Now, he did not perform all that was conditionary in this covenant, unless he repented and believed. “But he did unspeakably more.” It may be so. But he did not do this. “But if Christ’s perfect obedience be ours, we have no more need of pardon than Christ himself.” (Page 308.) The consequence is good. You have started an objection which you cannot answer.

I have lately read them both over with all the attention I am capable of; and I still believe they contain the true Scripture doctrine concerning justification by faith: But it does not follow, that I am accountable for every sentence contained in either of those treatises. “But does Mr. Wesley believe the doctrine therein con tained, or does he not?” I do; and John Goodwin believed the doctrine contained in the sermon on “The Lord our Righteousness;” the sum of which is, “We are justified, sanctified, and glorified, for the sake of what Christ has done and suffered for us.” Nothing he asserts is inconsistent with this; though it may be inconsistent with passages left in the “Christian Library.” When therefore I write “Nothing” against those passages, or the extracts from Goodwin, that con tradict them, this does not prove, (as Mr. Hill archly says,) that “I have nothing to say,” but that all those passages and extracts put together are nothing to the purpose. For, were it true, that John Goodwin and Richard Baxter contradicted all those passages, it is nothing to the point in hand; it never can prove, that I, John Wesley, contradict myself. 18. But to return to the everlasting covenant: “Mr. Wesley himself, in his Annotations on Gen. i. 1, calls the Elohim, a “covenant God.’” True, in covenant with man. But I say not one word of any covenant between the Father and the Son. But “in his note on Isaiah lv. 4, speaking of the covenant made between God and David, he says, “This David is Christ.’” Undoubtedly I do; but what is this brought to prove? My words are, “I have appointed, and will in due time give him--the David last-mentioned, even Christ--a witness--to declare the will of God concerning the duty and salvation of men, to bear witness to the truth, to confirm God’s promises, and, among others, those which respect the calling of the Gentiles; to be a witness to both parties of that covenant made between God and man.” (Page 209.) Yea, of the “covenant made between God and man l” Of a covenant between the Father and the Son here is not a word. “The only possible conclusion to be drawn from this defence of Mr. Wesley’s is, that he became a commentator on the Bible before he could read the Bible.” That is pity!

addresses directly to me:-- (1.) “Did not you, in administering the sacrament, a few years ago, to a perfect society in West-Street chapel, leave out the Confession ?” Yes, and many times since. When I am straitened for time, (as I generally am there on a Monday,) I begin the Communion-service at, “We do not presume to come to this thy table.” One Monday, Mr. Madan desired to stay. Here, I suppose, is “the fountain-head of this intelligence.” (2.) “Did not one of the enthusiasts then say, he had heard a voice telling him, he was all holiness to the Lord?” Possibly so; but I remember nothing of it. (3.) “Did not a second declare the same thing?” Not that I remember. (4) “Did not George Bell say, he should never die?” He often did, if not then. (5) “Did not one present confirm it?” Not unlikely ; but I do not remember it. (6.) “Did not another perfect brother say, he believed the millennium was near; for there had been more Constables sworn in that year than heretofore?” Are you sure he was a perfect brother; that is, one that professed so to be As for me, I can say nothing about it; for I neither remember the man nor the words. “This I have put down verbatim from the mouth of a judicious friend then present; but from that time he has been heartily sick of sinless perfection.” Say of “perfect love.” Is it only from that time that Mr. Madan has been sick of it? Was he not sick of it before? And did he then, or at any time since, say one word to me of any of these things? No; but he treasured them up for ten years; and then tells Mr. Hill, that he might tell them to all the world. (7) “Do not you know a Clergvman, once closely connected with you, who refused a great witness for perfection the sacrament, because he had been detected in bed with a perfect sister?” No; I never heard of it before. Surely Mr. M d is not fallen so low, as to invent such a tale as this ! I need not say anything to your last anecdote, since you (for once 1) put a candid construction upon my words.

“Fear not,” therefore, ye “little flock,” if the overflowing scourge should come. But “enter ye into the rock, and hide ye for a little moment in the dust, for fear of the Lord, and for the glory of his majesty, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: The earth also shall disclose her blood, and shall no more cover her slain ''”

Let my study day and night be in thy word, that I may become wise unto salvation. Make thy word a light unto my feet, and a lamp to my path: Guide me here with thy counsel, and after that receive me into glory. Withdraw not thou,thy mercy from me, O my God; but let thy loving-kindness and thy truth always preserve me. Give thy blessing to me, and with thy favourable kindness defend me, as with a shield. Show me the path of life, and enable me to walk therein, till I come into thy presence, where is fulness of joy, and to thy right hand, where are pleasures for evermore. As thou hast been pleased to preserve me this day, and hast bestowed upon me all things needful, I desire to bless thy name for the same. Take care of me this night, 'O Lord, and visit me with thy mercies. Preserve me, O Lord, from everything hurtful, and let thy merciful arms for ever surround me, through Jesus Christ my Saviour. Amen. “Our Father,” &c. O Lord my God, I am taught by thy word, that I am by mature born in sin and a child of wrath, and that except I am born again I cannot see the kingdom of God. O Lord, do thou teach me the meaning of the new birth, that I, a child of wrath, may become a child of grace. Lord, take away the veil from my heart, that I may know my sinful nature. Make the remembrance of my sins grievous unto me, and the burden of them intolerable. Lead me then to the fountain opened for sin and uncleanness, that I may there wash and be -cleansed. Suffer me not to rest till I find redemption in thy blood, even the forgiveness of all my sins. It has pleased thee, O Lord, to hide these things from the wise and prudent, and to reveal them unto babes. Reveal then, O Lord, thy love in my soul. Let me taste and see how good and gracious thou art. Suffer a child to come unto thee, and forbid me not. I am unworthy; but receive me as thou didst the little children of old into thy gracious arms, and adopt me thine for ever.

‘God,” said he, ‘is merciful; God loves you; and if he denies you anything, it is for your good. You deserve nothing at his hands; but wait patiently for him, and never give up your hope, I went home, resolved to follow his advice, though I should stay till death. 6. “I proposed to receive the Lord's Supper on the follow ing Sunday. I therefore returned to my room, and looked out a sacramental hymn. I learned it by heart, and prayed it over many times, intending to repeat it at the table. Then I went to bed with rather more hope and peace than I had felt for some time. But Satan waked, though I slept. I dreamed I had committed a grievous and abominable sin. I awaked amazed and confounded, but fell upon my knees and prayed with more faith than usual; and afterwards went about my business with an uncommon cheerfulness. It was not long before I was tempted by my besetting sin; but I found it had no power. My soul was not even ruffled. I took no notice of this at first. But having withstood the temptation again and again, I perceived it was the Lord’s doing. Afterwards it was suggested, ‘It is presumption for such a sinner to hope for so great a mercy. I prayed, that I might not be in a delusion; and the more I prayed, the more clearly I saw it was real. For though sin stirred all the day long, I always overcame it in the name of the Lord. 7. “In the evening I read the experiences of some of God's children, and found mine agreed with theirs. Hereby my faith was strengthened, and my hope considerably increased: I intreated the Lord to deal with his servant according to his mercy, and take all the glory to himself. I prayed earnestly, and was persuaded I should have peace with God and dominion over sin; not doubting but the full assurance also would be given in God’s good time. I continued calling on him for an increase of faith; (for still I had some fear of being in a delusion;) and having continued my supplication till near one in the morning, I opened my Bible on those words: “Cast thy burden on the Lord, and he shall sustain thee. He will not suffer the righteous to be moved.

However, having chosen, at least for the present, this narrow field of action, he was more and more abundant in his ministerial labours, both in public and private; not con tenting himself with preaching, but visiting his flock in every corner of his parish. And this work he attended to, early and late, whether the weather was fair or foul; regarding neither heat nor cold, rain nor snow, whether he was on horse back or on foot. But this farther weakened his constitution; which was still more effectually done by his intense and uninterrupted studies; in which he frequently continued with out scarce any intermission, fourteen, fifteen, or sixteen hours a day. But still he did not allow himself such food as was necessary to sustain nature. He seldom took any regular meals, except he had company; otherwise, twice or thrice in four-and-twenty hours, he ate some bread and cheese, or fruit. Instead of this, he sometimes took a draught of milk, and then wrote on again. When one reproved him for not affording himself a sufficiency of necessary food, he replied, “Not allow myself food | Why, our food seldom costs my housekeeper and me together less than two shillings a week.” 7. “On the tenth of May, 1774,” says Mr. Vaughan, to whom we are indebted for several of the preceding anecdotes, “he wrote to me thus: ‘My brother has sent me the rent of a little place I have abroad, eighty pounds, which I was to receive from Mr. Chauvet and Company, in London. But instead of sending the draught for the money, I have sent it back to Switzerland, with orders to distribute it among thc poor. As money is rather higher there than here, that mite will go farther abroad than it would in my parish.’” 8. To show in how great a degree he was disengaged from Wealth, honour, pleasure, or what else This short-enduring world could give, Mr. Vaughan gives us another little memoir, which fell within his own knowledge: “After he had published two or three small political pieces, in reference to our contest with the Americans, ‘I carried one of them,” says he, in a letter to me, ‘to the Earl of D. His Lordship carried it to the Lord Chancellor, and the Lord Chancellor handed it to the King.” One was immediately commissioned to ask Mr.

The beginning of February was warm, which, when he walked in the fields, relaxed him too much. But when the wind got north or east, he was braced again. His appetite is good; his complexion as healthy as it was eleven years ago. As his strength increases, he increases the length of his rides. Last Tuesday he set out on a journey of a hundred and twelve miles. The first day he travelled forty miles without feeling any fatigue. The third day he travelled fifty-five. He bore his journey as well as I did; and was as well and as active at the end of it as at the beginning. During the day he cried out, ‘Help me to praise the Lord for his goodness: I never expected to see this day. He now accepted a pressing invitation to preach to the Protestants here. He did so on Sunday morning, on these words: “Examine yourselves, whether ye be in the faith. For some days before, he was afraid he had done wrong in accepting the invitation. But O how shall I be able to express the power and liberty which the Lord gave him Both the French and English were greatly affected; the word went to the heart both of saints and sinners. If the Lord continues his strength and voice, (which is now as good as ever it was,) he has an earnest invitation to preach where we are going, near Montpelier. You would be astonished at the entreaties of Pastors as well as people. He has received a letter from a Minister in the Levine mountains, who intends to come to Montpelier, sixty miles, to press him to go and preach to his flock. Soon after this, his brother came to fetch him to Switzerland. He purposes to spend the next summer in his own country, and the following winter in these parts, or in some part of the south of France. 12. “His brother conducted him from Montpelier to Nyon, the place of his nativity. Here he lived in that which was his father’s house, in the midst of his affectionate relations, who took care that he should neither want the best advice, perhaps equal to any in Europe, nor anything that could possibly contribute to the full recovery of his health.” 13. About this time a letter was wrote to that venerable old man, Mr.

The rooms in general are so dirty, as to be fitter for swine than men. Each room, both above and below stairs, is provided with two, three, or four beds; and they are so high as to require steps to get up to them. For there is on each bed, first, a monstrous canvass bag, stuffed with a huge quantity of straw; over this a feather bed, and on this as many mattresses as the host can furnish. But the worst is, the sheets are not damp, but rather downright wet. Yet the good woman would constantly scold us, if we attempted to dry them even at our own fire; insisting upon it, that it was impossible they should be damp at all. “At table, every one is furnished with a spoon and a fork, but with no knives. And in general they are not needful; For both flesh and vegetables are so stewed down, as to be properly termed spoon-meat. However, at the meanest inn every one is provided with a clean napkin; and both after dinner and after supper there is a fine dessert of fruit. “We travelled early and late; yet, having but one set of horses, we were a whole week in getting to Paris. In Paris all is gaiety and finery; but without the least idea of neatness. The scarcity of water is one excuse for the general want of cleanliness, both in their persons and houses. “On Tuesday, December 8, we dimed at Portallier; the prettiest town in all France: The reason of which is, being burnt down some years ago, it was rebuilt by the late King. The next morning we entered Switzerland, stepping over a brook, which divides Switzerland from France. On the French side of the brook is a cross; on the other, a pillar with the arms of Switzerland. In the evening we arrived at Lausanne, a famous old town. Here I remained the next day, and on Friday, the 11th, went on to Nyon, where I had the pleasure of finding our dear friend in pretty good health and spirits. Mr. Fletcher's house is a fine large building, agreeably situated.

As I think it highly expedient to premise some account of the person whom Mr. Fletcher chose as his companion for life, I am glad to find this dome to my hand in the letter which I shall now subjoin: “REvEREND SIR, “I THINK it my privilege, and have often found it a blessing, to comply with the request of my honoured father, which I now do also in great love to my valuable and much esteemed friends, Mr. and Mrs. Fletcher. I will therefore endeavour, with the assistance of my gracious Lord, to recol lect and acquaint you with some particulars of the life and character of these truly devoted servants of God, with whose intimate acquaintance I have been favoured for near thirty years. But, indeed, I feel my great insufficiency to relate what might be said with the strictest truth of these worthies. “My acquaintance with Mrs. Fletcher began when she was about seventeen years of age. She had from her early childhood been strongly drawn to seek the Crucified, and was now athirst for a clean heart, and longed to have a right spirit renewed within her. Nor did her desire to love God with all her heart lessen, but increase, her love to her neigh bour; as I, the most unworthy, am well able to testify, to whom she has been a tried friend, even to the present hour. “To give you a clear view of this, I need only transcribe part of a letter, which she wrote to me, May 23, 1757:-- “‘THE Lord has been indeed merciful, above all we can ask or think. I found a greater blessing the last time I was with you than ever. I am more enabled to prayer, and to an earnest seeking after holiness. But what most stirs me up is, I seem to hear the Lord calling upon me, Depart ye, depart ye; go ye out thence; touch not the unclean thing; be ye clean that bear the vessels of the Lord. For some time, these words have been much in my mind, with both pleasure and profit. But within this day or two, the Lord has more clearly shown me the way wherein I ought to walk. He seems to call me out to more activeness; so that I am ready to cry out, What wouldest thou have me to do?

Then turning to us, he said, “My God, what a task | Help me, my friends, by your prayers to fulfil it. As Christ loved the Church He laid aside his glory for her l He submitted to be born into our world; to be clothed with a human body, subject to all our sinless infirmities. He endured shame, contempt, pain, yea, death itself, for his Church! Omy God, none is able to fulfil this task without thine almighty aid. Help me, O my God! Pray for me, O my friends !’ “He next read, ‘Wives, submit yourselves to your own husbands.” Mrs. Fletcher added, “As unto the Lord.” “Well, my dear, returned Mr. Fletcher, “only in the Lord; and if ever I wish you to do anything otherwise, resist me with all your might. From dinner, which was a spiritual meal, as well as a natural one, until tea-time, our time was spent chiefly in fervent prayer or singing. After singing the covenant-hymn, Mr. Fletcher went to Mrs. Fletcher, and said to her, “Well, my dearest friend, will you join with me in joining ourselves in a perpetual covenant to the Lord? Will you with me serve Him in his members? Will you help me to bring souls to the blessed Redeemer; and, in every possible way this day, lay yourself under the strongest ties you can, to help me to glorify my gracious Lord?' She answered, like one that well knew where her strength lay, ‘May my God help me so to do!” “In the evening Mr. Walton preached in the hall, from those most suitable words: “What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and call upon the name of the Lord.’ His words did not fall to the ground: Many were greatly refreshed. After preaching, there was a sweet contest among us; every one thought, ‘I in particular owe the greatest debt of praise;’ till we jointly agreed to sing, “I’ll praise my Maker, while I’ve breath ; And when my voice is lost in death, Praise shall employ my nobler powers : My days of praise shall ne'er be past, While life, or thought, or being last, Or immortality endures.” “On the Wednesday following the select society met; and it was a precious season. Among other things, Mr.

Truly it was to him according to his faith: He feared no evil; and his cup was filled with ‘righteousness, and peace, and joy in the Holy Ghost.’ “On Thursday, August 4, he was employed in the work of God from three in the afternoon till nine at night. When he came home, he said, ‘I have taken cold; but seemed not * I verily believe, if he had then gone to London, he would have been alive at this day. But I blame no one for thinking otherwise. to regard it. He was far from well on Friday and Saturday; but was uncommonly drawn out in prayer. On Saturday night he was abundantly worse, and his fever appeared very strong. I begged that he would by no means think of going to church in the morning. But he told me, it was the will of the Lord; in which case I never dared to persuade. In reading Prayers, he was very near fainting away. I got through the crowd, and entreated him to come out of the desk. But he let me and others know, in his sweet manner, that we were not to interrupt the order of God. I then silently retired to my pew, where all around me were in tears. When the windows were opened, by which he appeared to be a little refreshed, he went on ; and then preached with a strength and recollection that surprised us all. “After sermon he walked up to the communion-table, uttering these words, “I am going to throw myself under the wings of the cherubim, before the mercy-seat. The service lasted till near two. Sometimes he was constrained to stop; being hardly able to stand upon his feet. The people were deeply affected, which they were not able to conceal; groans and weeping were on every side. Gracious Lord! how was it my soul was kept so calm in the midst of the most tender feelings? Notwithstanding his extreme weakness, he gave out several verses of hymns, and lively sentences of exhorta tion. As soon as ever the service was over, we hurried him to bed. When he lay down, nature being quite exhausted, he immediately fainted away.

When he lay down, nature being quite exhausted, he immediately fainted away. He afterwards dropped into a sleep for some time, and, on waking, cried out with a pleasant smile, ‘Now, my dear, thou seest I am no worse for doing the Lord’s work. He never fails me when I trust in Him.” Having eaten a little dinner, he dozed most of the evening; now and then waking, with the praises of God in his mouth. At night his fever returned; but it was not violent; and yet his strength decreased amazingly. On Monday and Tuesday we had a little paradise together. He lay on a couch in the study; and, though often changing posture, was sweetly pleasant, and frequently slept a good while together. When he was awake, he delighted in hearing me read hymns, and treatises on faith and love. His words were all animating, and his patience beyond expression. When he had a very nauseous medicine to take, he seemed to enjoy the cross; according to a word which he was used often to repeat, “We are to seek a perfect conformity to the will of God; and leave Him to give us pleasure or pain, as it seemeth him good.’ “I asked him, whether he had any advice to leave me, if he should be taken from me. He replied, ‘I have nothing particular to say: The Lord will open all before thee. I said, ‘Have you any conviction that God is about to take you?” He said, ‘No, not in particular. Only I always see death so inexpressibly near, that we both seem to stand on the verge of etermity.’ While he slept a little, I besought the Lord, if it was his good pleasure, to spare him to me a little longer. But my prayer seemed to have no wings; and I could not help mingling continually therewith, ‘Lord, give me perfect resignation l’ This uncertainty made me tremble, lest God was going to put into my hands the bitter cup with which he lately threatened my husband. Some weeks before, I myself was ill of a fever, and not without danger. My husband then felt the whole parting scene, and struggled for perfect resignation. He said, “O Polly, shall I ever see the day when thou must be carried out to bury?

But now the sun of my earthly joys is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God. When I was asking the Lord, if he pleased, to spare him to me a little longer, the following promise was impressed on my mind: ‘Where I am, there shall my servants be, that they may behold my glory.” Lord, hasten the time !” 18. There is little need of adding any farther character of this man of God to the foregoing account, given by one who wrote out of the fulness of her heart. I would only observe, that for many years I despaired of finding any inhabitant of Great Britain, that could stand in any degree of comparison with Gregory Lopez, or Monsieur de Renty. But let any impartial person judge if Mr. Fletcher was at all inferior to them. Did he not experience as deep communion with God, and as high a measure of inward holiness, as was experienced by either one or the other of those burning and shining lights? And it is certain, his outward light shone before men with full as bright a lustre as theirs. But if any would draw a parallel between them, there are two circumstances which should be well observed. One is, we are not assured that the writers of their lives did not extenuate, if not suppress, their faults. And some faults we are assured there were; namely, some touches of superstition, and some of idolatry, as the worship of images, angels, and saints; the Virgin Mary in particular. But I have not suppressed, or even extenuated, anything in Mr. Fletcher's life. Indeed, I know nothing that needed to be extenuated, much less to be suppressed. A second circumstance is, that the writers of their lives could not have so full a knowledge of them as I, and much more Mrs. Fletcher, had; being eye and ear witnesses of his whole conduct. Consequently, we knew that his life was not sullied with any taint of idolatry or superstition. I was intimately acquainted with him for thirty years. I conversed with him morning, moon, and night, without the least reserve, during a journey of many hundred miles; and in all that time I never heard him speak an improper word, or saw him do an improper action.

Concerning the conversion of the heathen, where is the seed sown, the sanguis martyrum Do we hear of any who have sealed the faith with their blood in all this vast continent Or do we read of any Church flourishing in any age or nation without this seed first sown there Give me leave, sir, to speak my thoughts freely. When God shall put it into the hearts of some of His servants, whom He hath already delivered from earthly hopes and fears, to join hand in hand in this labor of love; when out of these He shall have chosen one or more to magnify Him in the sight of the heathen by dying, not with a stoical or Indian indifference, but blessing and praying for their murderers, and praising God in the midst of flame with joy unspeakable and full of glory, -- then the rest, waxing bold by their sufferings, shah go forth in the name of the Lord God, and by the power of His might cast down every high thing that exalteth itself against the faith of Christ. Then shall ye see Satan, the grand ruler of this New World, as lightning fall from heaven! Then shall even these lands be full of the knowledge of the Lord as the waters cover the seas. To Mrs. Williamson SAVANNAH, August 11. 1737. At Mr. Causton's request, I write once more. [See letter of July 5.] The rules whereby I proceed are these: ‘So many as intend to be partakers of the Holy Communion shall signify their names to the curate, at least some time the day before.’ This you did not do. ‘And if any of these have done any wrong to his neighbors by word or deed, so that the congregation be thereby offended, the curate shall advertise him, that in any wise he presume not to come to the Lord's Table until he hath openly declared himself to have truly repented.’ If you offer yourself at the Lord's Table on Sunday, I will advertise you (as I have done more than once) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God. To the Magistrates of the Town of Savannah [12] SAVANNAH, September 8, 1737.

On Saturday se’nnight a middle-aged, well-dressed woman at Beech Lane (where I expound usually to five or six hundred before I go to Mrs. Exall’s Society) was seized, as it appeared to several about her, with little less than the agonies of death. We prayed that God, who had brought her to the birth, would give her strength to bring forth, and that He would work speedily, that all might see it, and fear, and put their trust in the Lord. Five days she travailed and groaned, being in bondage. On Thursday evening our Lord got Himself the victory; and from that moment she has been full of love and joy, which she openly declared at the same [Society] on Saturday last: so that thanksgivings also were given to God by many on her account. It is to be observed, her friends have accounted her mad for these three years, and accordingly bled, blistered her, and what not. Come, and let us praise the Lord and magnify His name together. To George Whitefield LONDON, March 16, 1739.

At my return to Mrs. Fox's, I found our dear brother Kin-chin just come from Dummer. We rejoiced, and gave thanks, and prayed, and took sweet counsel together; the result of which was that, instead of setting out for London (as I designed) on Friday morning, I should set for Dummer, there being no person to supply that church on Sunday. On Friday accordingly I set out, and came in the evening to Reading, where I found a young man, Cennick [See letter of April 27, 1741, to Whitefield.] by name, strong in the faith of our Lord Jesus. He had begun a Society there the week before; but the minister of the parish had now wellnigh overturned it. Several of the members of it spent the evening with us, and it pleased God to strengthen and comfort them. In the morning our brother Cennick rode with me, whom I found willing to suffer, yea' to die, for his Lord. We came to Dummer in the afternoon. Miss Molly [Charles Kinchin's sister, who was an invalid. See Journal, i. 453d.] was very weak in body, but strong in the Lord and in the power of His might. Surely her light ought not thus to be hid under a bushel. She has forgiveness, but not the witness of the Spirit (perhaps for the conviction of our dear brother Hutchings, who seemed to think them inseparable). On Sunday morning we had a large and attentive congregation. In the evening the room at Basingstoke was full and my mouth was opened. We expected much opposition, but found none at all.

MY DEAR BROTHER, -- Would you have me speak to you freely, without any softening or reserve at all I know you would. And may our loving Savior speak to your heart, so my labor shall not be in vain. I do not commend you with regard to our brothers Seward [See heading to letter of May 8.] and Cennick. But let me speak tenderly, for I am but a little child. I know our Lord has brought good out of their going to you; good to you, and good to them -- very much good: and may He increase it a thousand-fold,. how much soever it be! But is everything good, my brother, out of which He brings good I think that does not follow. O my brother, is it well for you or me to give the least hint of setting up our will or judgment against that of our whole Society Was it well for you once to mention a desire which they had all solemnly declared they thought unreasonable Was not this abundant cause to drop any design which was not manifestly grounded on a clear command of our Lord Indeed, my brother, in this I commend you not. If our brother R--- or P--- desired anything, and our other brethren disapproved of it, I cannot but think he ought immediately to let it drop. How much more ought you or I! They are upon a level with the rest of their brethren. But I trust you and I are not: we are the servants of all. Thus far have I spoken with fear and much trembling and with many tears. Oh may our Lord speak the rest! For what shall such an one as I say to a beloved servant of my Lord O pray that I may see myself a worm and no man! I wish to be Your brother in Christ Jesus. To James Hutton [6] BRISlOL, April 2, 1739.

A Presbyterian (who a little before was much offended) took me home with him to supper; whence I was called in haste to a woman who had run out of the Society for fear she should expose herself; but the power of God went with her, so that she continued in the same agony till we prayed and she found rest in Christ. We then besought our Lord for one that was sick in the same house, and her soul was straightway healed. About twelve we were importuned to visit one more. She had only one struggle after we came, and then was comforted. I think twenty-nine in all were accepted in the Beloved this day. Brethren, pray for us. Adieu. To James Hutton BRISTOL, June 4, 1739. MY DEAR BRETHERN, -- Tuesday, 22nd, about a thousand were present at Bath, and several fine gay things among them, whom I exhorted in St. Paul's words, 'Awake, thou that sleepest, and arise from the dead; and Christ shall give thee light.' The next morning I was sent for to the young woman whose relations had confined her as mad. They now agreed she should go where she would, and seem themselves ‘not far from the kingdom of God.’[See previous letter.] I preached to about two thousand on Wednesday at Baptist Mills on ‘Hear what the unjust judge saith.’ In the evening the female bands admitted seven women on trial and ten children; and Eliz. Cutler and six other women, having been on trial their month, were by lot fixed in their several bands. At eight we received into our Society (after the month's trial) Jonathan Reeves [Jonathan Reeves was afterwards ordained and appointed the first chaplain of the Magdalen Hospital in June 1758, and held that position till 1764. He afterwards had a curacy in Whitechapel. See Compston's Magdalen Hospital, pp. 46, 63; Stamp's Orphan House, p. 41; Atmore's Memorial, pp. 345-6; and letter of Dec. 10, 1751.] and six others, who at the lovefeast on the 27th instant were by lot fixed in their bands. We then received upon trial John Haydon and eight other men, and Thomas Hamilton (aged fourteen) with four other children.

Thursday, July 12, after dinner I went to a person much troubled with lowness of spirits, as they term it! Many such I have seen before, but I can by no means believe it to be a bodily distemper. They wanted something they knew not what, and were therefore uneasy. The plain case was they wanted God, they wanted Christ, they wanted faith ;.and God convinced them of this want in a way which themselves no more understood at first than their physician did. Nor did any physic avail till the great Physician came; for, in spite of all natural means, He who made them for Himself would not suffer them to rest till their soul rested in Him. To James Hervey [17] BRISTOL, August 8, 1739. DEAR SIR, -- Why is it I have never had a line from you since I wrote to you from London Have you quite forgotten me Or have the idle stories which you once despised at length prevailed over you If so, if try brother offend thee, what is to be done ‘Tell him of his fault between thee and him alone.’ God is able to do whatsoever pleaseth Him. How knowest thou, O man, but thou mayest gain thy brother But what are you doing yourself Sleeping on, taking your rest. I cannot understand this. Our Lord calls aloud for labourers in His vineyard, and you sit still. His people perish by thousands for lack of knowledge, and the servant of the Lord hideth himself in a cave. Come forth, my brother! Come forth, work for our Lord, and He will renew your strength! Oh that He would send you into this part of His harvest! Either with or without your preaching, here is work enough. Come, and let us again take sweet counsel together. Let me have joy over you once more. Think if there be no way for your once more seeing, my dear friend, Your affectionate brother. To James Hutton [18] BRISTOL, August rS, x739.

2. Another error you mention is this doctrine of perfection. (page 60.) To save you from a continual ignoratio elenchi, I wave disputing on this point also, till you are better acquainted with my real sentiments. I have declared them on that head again and again; particularly in the sermon on Christian Perfection. 3. Into this fallacy you plunge from the beginning to the end of what you speak on my third error, (so you term it,) relating to the Lord’s supper; confuting, as mine, notions which I know not (pages 56-7.) I cannot think any farther answer is needful here, than the bare recital of my own words: -- ‘Friday, June 27. I preached on, “Do this in remembrance of Me.” ‘It has been diligently taught among us, that none but those who are converted, who “have received the Holy Ghost,” who are believers in the full sense, ought to communicate. ‘But experience shows the gross falsehood of that assertion, that the Lord’s supper is not a converting ordinance. Ye are witnesses: For many now present know, the very beginning of your conversion to God (perhaps in some the first deep conviction) was wrought at the Lord's supper. Now, one single instance of this kind overthrows that whole assertion. ‘The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet “received the Holy Ghost,” who, in the full sense of the word, were not believers, to do this in remembrance of him. Here the precept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable.

‘This I thought the height of insensibility, extravagance, and presumption. You see nothing of these in it. And yet you explain yourself thus: “If Thou canst deny Thyself, if Thou canst forget to be gracious, if Thou canst cease to be truth and love,” -- all which, in my opinion, is fixing the charge most strongly upon you. For the supposition that Christ can do these things.’ Are you in earnest, sir Are you really ignorant that expressions of this kind do not suppose He can, but quite the reverse that they are one of the strongest forms of obtestation, of adjuring God to show mercy, by all His grace and truth and love So far is this also from proving the charge of ‘stoical insensibility.’ III. 1. I come now to consider the point of Church communion, of which you have spoke in the beginning of your treatise. In the entrance you say: ‘We teach no other doctrine than has always been taught in our Church. Our sentiments concerning Justification are reconcilable to our Articles, Homilies, and Service. This I apprehend several of the Methodists have been convinced of, and have therefore left our communion entirely. You give us more instances than one of this in your last Journal.’ (Second Letter, p. 2.) No, not one. Nor did I ever yet know one man who ‘therefore left the communion of the Church’ because he was convinced that either her Articles, Homilies, or Liturgy opposed his sentiments concerning Justification. Poor Mr. Stonehouse and Mr. Simpson were induced to leave it by reasons of quite another kind. You add: ‘We cannot wonder that some Methodists have withdrawn from her, while they have been used to hear doctrines which they must have been sensible have no place in her Articles and Service.’ So far from it, that all I know of them are deeply sensible the ‘doctrines they have been used to hear’ daily are no other than the genuine doctrines of the Church as expressed both in her Articles and Service.

2. But our present question turns not on doctrine but discipline. ‘My first business,’ you say, ‘is to consider some very lax notions of Church communion which I find in your last Journal. Vol. ii. p. 335, you say, “Our Twentieth Article defines a true Church, a congregation of faithful people, wherein the true word of God is preached and the sacraments duly administered”’ (page 3). The use I would willingly make of this definition (which, observe, is not mine, be it good or bad) is to stop the boasting of ungodly men by cutting off their presence to call themselves of the Church. But you think they may call themselves so still. Then let them. I will not contend about it. But you cannot infer from hence that my notions of Church communion are either lax or otherwise. The definition which I occasionally cite shows nothing of my sentiments on that head. And, for anything which occurs in this page, they may be strict or loose, right or wrong. You add: ‘It will be requisite, in order to approve yourself a minister of our Church, that you follow her rules and orders; that you constantly conform to the method of worship she has prescribed and study to promote her peace’ (page 5). All this is good and fit to be done. But it properly belongs to the following question: ‘What led you into such very loose notions of Church communion, I imagine, might be your being conscious to yourself that, according to the strict, just account of the Church of England, you could not with any grace maintain your pretensions to belong still to her.’ Sir, I have never told you yet what my notions of Church communion are. They may be wrong or they may be right for all you know. Therefore, when you are first supposing that I have told you my notions, and then assigning the reasons of them, what can be said but that you imagine the whole matter

When any members of these or of the United Society are proved to live in known sin, we then mark and avoid them; we separate ourselves from every one that walks disorderly. Sometimes, if the case be judged infectious (though rarely), this is openly declared. And this you style ‘excommunication’; and say, ‘Does not every one see a separate ecclesiastical society or communion’ (page 13). No. This Society does not separate from the communion of the rest of the Church of England. They continue steadfastly with them, both ‘in the apostolical doctrine, and in the breaking of bread, and in prayers.’ (Which neither Mr. Stonehouse nor Mr. Simpson does, nor the gentleman who writes to you in favor of the Moravians, who also writes pressingly to me to separate myself from the Church.) A Society ‘over which you had appointed yourself a governor.’ No: so far as I governed them, it was at their own entreaty. ‘And took upon you all the spiritual authority which the very highest Church governor could claim.’ What! at Kingswood, in February 1740-1 Not so. I took upon me no other authority (then and there at least) than any steward of a Society exerts by the consent of the other members. I did neither more nor less than declare that they who had broken our rules were no longer of our Society. ‘Can you pretend that you received this authority from our Church’ Not by ordination; for I did not exert it as a priest, but as one whom that Society had voluntarily chosen to be at the head of them. 'Or that you exercised it in subjection or subordination to her lawful governors' I think so; I am sure I did not exercise it in any designed opposition to them. 'Did you ever think proper to consult or advise with them about fixing the terms of your communion' If you mean about fixing the rules of admitting or excluding from our Society, I never did think it either needful or proper. Nor do I at this day.

You add, ‘I appeal to any reasonable man whether you have not acted as an ordinary, nay a bishop, in Kingswood.’ If you mean in ‘declaring those disorderly members were no longer of that Society,’ I admit your appeal whether I therein acted as a bishop or as any steward of a Society may. ‘Nay, you have gone far beyond the generality of the Dissenters themselves, who do not commit the power of excommunication and appointing to preach’ (that is another question) ‘to the hands of any private minister.’ ‘The power of excommunication.’ True; but this was not excommunication, but a quite different thing. How far, in what circumstances, and in what sense I have ‘appointed men to preach’ I have explained at large in the Third Part of the Farther Appeal. But I wait for farther light, and am ready to consider as I am able whatever shall be replied to what is there advanced. 8. Your general conclusion is: ‘Whatever your pretences or professions may be, you can be looked upon by serious and impartial persons, not as a member, much less a minister, of the Church of England, but as no other than an enemy to her constitution, worship, and doctrine, raising divisions and disturbances in her communion’ (Second Letter, p. 76). ‘And yet you say, “I cannot have greater regard to her rules,” “I dare not renounce communion with her”’ (page 15). I do say so still. I cannot have a greater regard to any human rules than to follow them in all things, unless where I apprehend there is a divine rule to the contrary. I dare not renounce communion with the Church of England. As a minister, I teach her doctrines; I use her offices; I conform to her rubrics; I suffer reproach for my attachment to her. As a private member, I hold her doctrines; I join in her offices, in prayer, in hearing, in communicating. I expect every reasonable man, touching these facts, to believe his own eyes and ears. But if these facts are so, how dare any man of common sense charge me with renouncing the Church of England

I said in the Farther Appeal, p. 48, 'Who dares repel one of the greatest men in his parish from the Lord's Table, even though he openly deny the Lord that bought him Mr. Stonehouse [George Stonehouse, Vicar of Islington. See Journal, i. 460;Works, viii. 175.] did this once. But what was the event The gentleman brought an action against him.' And who was able and willing to espouse his cause He alone who took it into His own hands; and, before the day when it should have been tried here, caused the plaintiff to answer at an higher bar. You (1) blame me for supposing that gentleman to be one who openly denied the Lord that bought him; I mean, openly denied the supreme Godhead of Christ. If he did not, I retract the charge. You say (2) that gentleman brought no action nor commenced any suit against Mr. Stonehouse. Upon stricter inquiry, I find he did not; it was another gentleman, Mr. C--p--r. You (3) observe it was not the death of the plaintiff which stopped the action; but, before it proceeded to a trial, Mr. Stonehouse thought fit to request it as a favour that the action might be stopped, promising not to do the like any more. Mr. Stonehouse himself gives a different account; but whether his or yours be the more just is not material, since the substance of what you observe is true--namely, 'that it was not the plaintiff's death which stopped the action.' You add, 'I would willingly hope that you did not deliberately design to impose upon the world.' I did not; and do therefore acknowledge the truth in as public a manner as I am able, being willing as far as in me lies to make amends for whatever injury I have done.--I am, sir, Yours. To Mrs.Hutton [4] June 19, 1746. DEAR MADAM,--I cannot but return you my hearty thanks (which I had designed to do last week) for the information you give me concerning Nicholas Mason. We could never before now come to the true state of his case: though he was suspected three or four years ago; and, partly upon that suspicion, partly for idleness, was excluded from our Society about two years since. Jonathan Woodward, I believe, never belonged to the Moravians. I hope he is lunatic.

' Wait on the Lord; be of good courage, and He shall strengthen shine heart '(Ps. xxvii. 14). 'Rest in the Lord, and wait patiently: fret not thyself at him who prospereth in his way '; 'Wait on the Lord, and keep His way, and He shall exalt thee to inherit the land' (Ps. xxxvii. 7, 34). 'Say not thou, I will recompense evil; but wait on the Lord, and He shall save thee'(Prov. xx. 22). By these one may judge of the rest. But how amazing is this! What are all these to the point in question For examples of silent meetings he refers to the five texts following: 'They were all with one accord in one place' (Acts ii. I). 'So they sat down with him seven days and seven nights, and none spake a word unto him; for they saw that his grief was very great'(Job ii. 13). 'Then were assembled unto me every one that trembled at the words of God;... and I sat astonied until the evening sacrifice' (Ezra ix. 4). 'Then came certain of the elders of Israel unto me, and sat before me (Ezek. xiv. I, XX. I). Was it possible for Robert Barclay to believe that any one of these texts was anything to the purpose The odd expressions here also--'Ceasing from all outwards, in the natural will and comprehension, and feeling after the inward seed of life'--are borrowed from Jacob Behmen. 12. 'As there is one Lord and one faith, so there is one baptism.' Yea, one outward baptism; which you deny. Here, therefore, is another difference between Quakerism and Christianity. But 'if those whom John baptized with water were not baptized with the baptism of Christ, then the baptism of water is not the baptism of Christ.' This is a mere quibble. The sequel ought to be, 'Then that baptism of water'(that is, John's baptism) 'was not the baptism of Christ.' Who says it was Yet Robert Barclay is so fond of this argument that he repeats it almost in the same words: ' If John, who administered the baptism of water, yet did not baptize with the baptism of Christ, then the baptism of water is not the baptism of Christ.' This is the same fallacy still. The sequel here also should be, 'Then that baptism of water was not the baptism of Christ.'

He repeats it, with a little variation, a third time: 'Christ Himself saith, "John baptized with water, but ye shall be baptized with the Holy Ghost." ' He repeats it a fourth time: 'Peter saith, "Then remembered I the word of the Lord, John baptized with water, but ye shall be baptized with the Holy Ghost." From all which it follows that such as John baptized with water, yet were not baptized with the baptism of Christ.' Very true. But this proves neither more nor less than that the baptism of John differed from the baptism of Christ. And so doubtless it did; not, indeed, as to the outward sign, but as to the inward grace. 13. 'The breaking of bread by Christ with His disciples was but a figure, and ceases in such as have obtained the substance.' Here is another manifest difference between Quakerism and Christianity. From the very time that our Lord gave that command, 'Do this in remembrance of Me,' all Christians throughout the habitable world did eat bread and drink wine in remembrance of Him. Allowing, therefore, all that Robert Barclay affirms for eighteen or twenty pages together,--namely (1) that believers partake of the body and blood of Christ in a spiritual manner; (2) that this may be done in some sense when we are not eating bread and drinking wine; (3) that the Lutherans, Calvinists, and Papists differ from each other with regard to the Lord's Supper; and (4) that many of them have spoken wildly and absurdly concerning it,--yet all this will never prove that we need not do what Christ has expressly commanded to be done, and what the whole body of Christians in all ages have done in obedience to that command. That there was such a command you cannot deny. But you say, 'It is ceased in such as have obtained the substance.'

St. Paul knew nothing of this. He says nothing of its ceasing in all he writes of it to the Corinthians. Nay, quite the contrary. He says, 'As often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come.' Oh, say you, the Apostle means 'His inward coming, which some of the Corinthians had not yet known.' Nay, this cannot be his meaning; for he saith to all the Corinthian communicants, 'Ye do show the Lord's death till He come.' Now, if He was not come (spiritually) in some of these, undoubtedly He was in others. Consequently he cannot be speaking here of that coming which, in many of them at least, was already past. It remains, that he speaks of His coming in the clouds to judge both the quick and dead. In what Robert Barclay teaches concerning the Scriptures, Justification, Baptism, and the Lord's Supper lies the main difference between Quakerism and Christianity. 14. 'Since God hath assumed to Himself the dominion of the conscience, who alone can rightly instruct and govern it; therefore it is not lawful for any whatsoever to force the consciences of others.' In this there is no difference at all between Quakerism and Christianity. 15. 'It is not lawful for Christians to give or receive titles of honour, as, Your Majesty, Your Lordship, &c.' In this there is a difference between Quakerism and Christianity. Christians may give titles of honour, such as are usually annexed to certain offices. Thus St. Paul gives the usual title of 'Most Noble' to the Roman Governor. Robert Barclay, indeed, says, 'He would not have called him such if he had not been truly noble; as, indeed, he was, in that he would not give way to the fury of the Jews against him.'

And, first, you quote not one line from any Father in the third century in favour of monkery, the worship of relics, the invocation of saints, or the superstitious use either of images or consecrated oil. How is this, sir You brought eight accusations at once against the Fathers of the third as well as the following centuries; and as to five of the eight, when we call for the proof you have not one word to say! As to the sixth, you say, 'In the sacrament of the eucharist several abuses were introduced' (page 57). You instance, first, in mixing the wine with water. But how does it appear that this was any abuse at all or that 'Irenaeus declared it to have been taught as well as practiced by our Saviour' (Ibid.) The words you quote to prove this do not prove it at all; they simply relate a matter of fact--'Taking the bread, He confessed it to be His body; and the mixed cup, He affirmed it was His blood.['Accipiens panem, suum corpus esse confitebatur; et temperamentum calicis, suum sanguinem confirmavit' (Adversus omnes haereses).] You cannot be ignorant of this fact--that the cup used after the paschal supper was always mixed with water. But 'Cyprian declared this mixture to have been enjoined to himself by a divine revelation' (page 58). If he did, that will not prove it to be an abuse; so that you are wide of the point still. You instance next in their sending the bread to the sick; which (as well as the mixture) is mentioned by Justin Martyr. This fact likewise we allow; but you have not proved it to be an abuse. I grant that, near an hundred years after, some began to have a superstitious regard for this bread. But that in 'Tertullian's days it was carried home and locked up as a divine treasure' I call upon you to prove; as also that infant communion was an abuse, or the styling it 'the sacrifice of the body of Christ' (page 59). I believe the offering it up for the martyrs was an abuse; and that this, with the superstitious use of the sign of the cross, were, if not the earliest of all, yet as early as any which crept into the Christian Church.

Jam proximus ardet Ucalegon! [Virgil’s Aeneid, ii. 311: ‘And now the flames Spread to Ucalegon’s, our neighbor’s house.’] The good Bishop of London has excommunicated Mr. Gardiner for preaching without a license. It is probable the point will now speedily be determined concerning the Church: for if we must either dissent or be silent, actum est. We have no time to trifle. [That is Wesley’s spirit from first to last. He loves the Church of England but he cannot be silenced.] Adieu. To Rev. Mr. C. Wesley, In Bristol. To Dr. Sherlock, Bishop of London () [8] [LONDON, June 23, 1755.] MY LORD, -- Several years ago the churchwardens of St. Bartholomew’s informed Dr. Gibson, then Lord Bishop of London, ‘My Lord, Mr. Bateman, our rector, invites Mr. Wesley very frequently to preach in his church.’ The Bishop replied, ‘And what would you have me do I have no right to hinder him. Mr. Wesley is a clergyman regularly ordained and under no ecclesiastical censure.’ -- I am, my Lord, Your Lordship’s obedient servant. To his Brother Charles LONDON, June 28 1755. DEAR BROTHER, -- Let G. Stonehouse [On May 28 Charles Wesley wrote to his wife from ‘George Stonehouse’s other lodgings’ in London and gives their route for the journey towards Bristol. He expects to ‘rest my beast' at Dornford, where Stonehouse lived. See Jackson's Charles Wesley, ii. 80-1, 87.] write and welcome. When we are both together, I trust we may read safely. Go to Ireland if you think so, and save Ireland. Wherever I have been in England, the Societies are far more firmly and rationally attached to the Church than ever they were before. I have no fear about this matter. I only fear the preachers’ or the people’s leaving not the Church but the love of God and inward or outward holiness. To this I press them forward continually. I dare not in conscience spend my time and strength on externals. If (as my lady [Charles Wesley had stayed at Donnington Park after the Leeds Conference, and was expecting to meet Lady Huntingdon at Clifton in July.] says) all outward establishments are Babel, so is this Establishment. Let it stand for me. I nether set it up nor pulled it down. But let you and I build up the City of God.

(2) ‘The Lord heard their words, and was wroth’ (Deut. i. 34). ‘The Lord was wroth with me for your sakes’ (iii. 26). ‘I was wroth with My people’ (Isa. xlvii. 6). ‘For his covetousness I was wroth’ (lvii. 17). ‘And the anger of the Lord was kindled against Israel’ (Num. xxv. 3). ‘His wrath is against them that forsake Him’ (Ezra viii. 22). ‘Thou art very wroth with us’ (Lam. v. 22). ‘Thou art wroth, for we have sinned’ (Isa. lxiv. 5). ‘Who may stand in Thy sight when Thou art angry’ (Ps. lxxvi. 7). ‘I have mingled my drink with weeping, because of Thine indignation and Thy wrath’ (cii. 9-10). ‘In My wrath I smote thee' (Isa. lx. 10). ‘He hath visited in His anger’ (Job xxxv. x5). ‘God distributeth sorrows in His anger' (xxi. 17). ‘I have seen affliction by the rod of His wrath’ (Lam. iii. 1). ‘I sware in My wrath, they shall not enter into My rest’ (Ps. xcv. 11). ‘He casteth upon them the fierceness of His anger, wrath, and indignation. He made a way to His anger; He spared not their soul from death' (lxxviii. 49-50). ‘At His wrath the earth shall tremble’ (Jer. x. 10). ‘The land is desolate because of His anger’ (xxv. 38). ‘By His anger they are consumed’ (Job iv. 9). ‘The Lord shall swallow them up in His wrath, and the fire shall devour them’ (Ps. xxi. 9). ‘The Lord turned not from His wrath’ (2 Kings xxiii. 26). ‘For all this His anger is not turned away, but His hand is stretched out still’ (Isa. v. 25). ‘The Lord is slow to anger, and of great kindness; He will not always chide, neither keepeth He His anger for ever’ (Ps. ciii. 8-9). ‘The Lord turned from the fierceness of His anger’ (Josh. vii. 26). ‘In wrath remember mercy’ (Hab. iii. 2). ‘Though Thou wast angry, Thine anger is turned away’ (Isa. xii. I). ‘Many a time turned He His anger away’ (Ps. lxxviii. 38).

If John Jones, [To assist Wesley in administering the Lord’s Supper, John Jones in 1764 was ordained by Erasmus, Bishop of Arcadia in Crete, and afterwards by the Bishop of London. See Wesley’s Veterans vi. 32; and letter of March 1, 1764.] my brothel or any other preacher has preached sharply on this head, I certainly am a stranger to it, and therefore not answerable for it. I persecute no man on this account, or any other; and yet I cannot consent that any of our lay preachers should either preach predestination or administer the sacraments to those who are under my care. But is it immoral It is immoral to think, speak, or act contrary to the love which ‘thinketh no evil.’ Now, of this both Charles and you are palpably guilty in thinking the body of the Methodists (either preachers or people) are fallen from the simplicity and uprightness of the gospel. Whatever seven or eight of the preachers may be who have warmly debated this point with you, whatever two or three hundred of the people may be who have been hurt by the disputants on either side, the main body of the Methodists never were more simple or upright than at this day. Therefore your thinking so ill of both preachers and people is a manifest breach of the law of love. And whoever is or is not fallen from the spirit of the gospel, it is certain you are for one. But after all this pother, what is the persecution concerning which you make so loud an outcry Why, some of our lay preachers did what we thought was both ill in itself and likely to do much harm among the people. Of this, complaint was made to me. And what did I do Did I expel those preachers out of our community Not so. Did I forbid them to preach any more Not so neither. Did I degrade them from itinerant to local preachers Net so much as this. I told them I thought the thing was wrong and would do hurt, and therefore advised them to do it no more. Certainly this is a new species of persecution! I cannot but think you might as well call it murder.

‘The conditions of the covenant are recorded: “Lo, I come to do Thy will”’ (page 301). Nay; here is no mention of any covenant, nor anything from which it can be inferred. ‘The recompense stipulated in this glorious treaty.’ But I see not one word of the treaty itself; nor can I possibly allow the existence of it without far other proof than this. ‘Another copy of this grand treaty is recorded, Isa. xlix., from the 1st to the 6th verse’ (ibid.). I have read them, but cannot find a word about it in all those verses. They contain neither more nor less than a prediction of the salvation of the Gentiles. ‘By the covenant of works man was bound to obey in his own person’ (page 302). And so he is under the covenant of grace; though not in order to his justification. ‘The obedience of our Surety is accepted instead of our own.’ This is neither a safe nor a scriptural way of speaking. I would simply say, ‘We are accepted through the Beloved. We have redemption through His blood.’ ‘The second covenant was not made with Adam or any of his posterity, but with Christ, in those words, “The seed of the woman shall bruise the serpent's head”’ (page 303). For any authority you have from these words, you might as well have said it was made with the Holy Ghost. These words were not spoken to Christ but of Him, and give not the least intimation of any such covenant as you plead for. They manifestly contain, if not a covenant made with, a promise made to Adam and all his posterity. ‘Christ, we see, undertook to execute the conditions’ (ibid.). We see no such thing in this text. We see here only a promise of a Savior made by God to man.

But I do not agree with the author of that tract in the spirit of the whole performance. It does not seem to breathe either that modesty or seriousness or charity which one would desire. One would not desire to hear any private person, of no great note in the Church or the world, speak as it were ex cathedra, with an air of infallibility, or at least of vast sell-sufficiency, on a point wherein men of eminence, both for piety, learning, and office, have been so greatly divided. Though my judgment is nothing altered, yet I often condemn myself for my past manner of speaking on this head. Again: I do not rejoice at observing anything light or ludicrous in an answer to so serious a paper; and much less in finding any man branded as a Papist because his doctrine in one particular instance resembles (for that is the utmost which can be proved) a doctrine of the Church of Rome. I can in no wise reconcile this to the grand rule of charity--doing to others as we would they should do to us. Indeed, it is said, ‘Dr. T. openly defends the fundamental doctrine of Popery, justification by works’ (page 3); therefore ‘he must be a Papist’ (page 4). But here is a double mistake: for (1) whatever may be implied in some of his expressions, it is most certain Dr. T. does not openly defend justification by works; (2) this itself -- justification by works -- is not the fundamental doctrine of Popery, but the universality of the Romish Church and the supremacy of the Bishop of Rome. And to call any one a Papist who denies these is neither charity nor justice. I do not agree with the author in what follows: Dr. T. ‘loses sight of the truth when he talks of Christ’s having obtained for us a covenant of better hopes, and that faith and repentance are the terms of this covenant. They are not. They are the free gifts of the covenant of grace, not the terms or conditions. To say “Privileges of the covenant are the terms or conditions of it” is downright Popery.’

MY DEAR BROTHER,--Lawrence Coughlan, [Lawrence Coughlan was an Irishman who was afterwards ordained by the Bishop of London and sent to Newfoundland as a missionary. He had done fruitful service in Colchester. He died in 1785. See Journal, iv. 297; Atmore's Memorial, pp.80-3; and letter of March 6, 1763.] who was at first appointed for Whitehaven, is to set out from Colchester on Monday, and to stay at Whitehaven till the Conference in the beginning of August. Till he comes I desire you diligently to inquire whether the bulk of the Society are for or against W. Wilson's preaching. If they are against it, he had better not preach at Whitehaven (but he may preach anywhere else) till I come. If the bulk of them are for it, let him preach at some times: at others Brother Browning [Wilson and Browning were probably laymen beginning to preach.] may read a sermon. But if he does speak, let him take care to conclude the whole service within the hour. Certainly, rather than any flame should have arisen concerning it, Brother Hodgson and the rest ought to have dropped their opposition. What would not one do (except sin) that brotherly love may continue!--I am Your affectionate brother. To Mr. Matthew Lowes, At the Methodist Preaching-house, In Whitehaven. To the Countess of Huntingdon Editor's Introductory Notes: 1759 [5] NORWICH, March 10, 1759.

4. Indeed, I trust ‘the bad blood is now taken away.’ Let it return no more. Let us begin such a correspondence as has never been yet; and let us avow it before all mankind. Not content with not weakening each other’s hands, or speaking against each other directly or indirectly (which may be effectually done under the notion of exposing this and that error), let us defend each other’s characters to the uttermost against either ill-- or well-meaning evil-speakers. I am not satisfied with ‘Be very civil to the Methodists, but have nothing to do with them.’ No: I desire to have a league offensive and defensive with every soldier of Christ. We have not only one faith, one hope, one Lord, but are directly engaged in one warfare. We are carrying the war into the devil’s own quarters, who therefore summons all his hosts to war. Come, then, ye that love Him, to the help of the Lord, to the help of the Lord against the mighty! I am now wellnigh miles emeritus senex, sexagenarius [‘A worn-out old warrior, who has seen his sixtieth year.’]; yet I trust to fight a little longer. Come and strengthen the hands till you supply the place of Your weak but affectionate brother. To Duncan Wright [8] LONDON, July 4, 1763. DEAR DUNCAN,--You have chosen the better part, and will never regret of your choice. Write down the sermon you preached upon that subject, with what additions you see good, and I will correct and print it, if I live to return to London. Perhaps I may likewise print the ‘Advice concerning Children’ in a separate tract. I am glad Rd. Blackwell [Richard Blackwell became a preacher about 1766, and died of fever at Aberdeen on Dec. 27, 1767. See Atmore’s Memorial, p. 54.] goes to Colchester. Perhaps he and you by turns may spend the ensuing year in London.--I am Yours affectionately. To Richard Hart [9] LONDON, July 11, 1763. DEAR SIR,--Abundance of business has prevented my writing so soon as I desired and intended; nor have I time now to write so largely as I could wish, and as your openness and frankness would otherwise constrain me to do. But I cannot delay any longer to write a little, lest I should seem to slight your correspondence.

Some years since, there was something done in the way you mention concerning Brother Triggs. I remember two or three of our brethren from the West coming to London, recommended by Billy Roberts. The particulars he can best inform you of, as well as what success they had. Peace be with your spirit!--I am Your affectionate friend and brother. To Lady Maxwell [19] BRISTOL, September 22, 1764. MY DEAR LADY,--You need be under no manner of apprehension of writing too often to me. The more frequent your letters are the more welcome they will be. When I have not heard from you for some time, I begin to be full of fears; I am afraid either that your bodily weakness increases or that your desires after God grow cold. I consider you are at present but a tender, sickly plant, easily hurt by any rough blast. But I trust this will not be so long; for you have a strong Helper. And the Lord, whom you serve, though feebly and imperfectly, will suddenly come to His temple. When, Lord Are all things ready now Here is the sinner; one whose mouth is stopped, who has nothing to pay, who pleads neither her own harmlessness, nor works, nor good desires, nor sincerity, but can adopt that strange word I give up every plea beside, Lord, I am damned; but Thou hast died. He has died; therefore you shall live. O do not reason against Him! Let Him take you now! Let Him take you just as you are and make you what is acceptable in His sight.

What is peculiarly unfair is the lame, false account is palmed upon me by 'So he himself tells the story.' I must therefore tell the story once more in as few words as I can:-- 'Sunday, August 7, 1737. I repelled Mrs. Williamson from the communion. Tuesday, 9. I was required by Mr. Bailiff Parker to appear at the next court. Thursday, 11. Mr. Causton, her uncle, said to me, "Give your reasons for repelling her before the whole congregation." I answered, "Sir, if you insist upon it, I will." But I heard no more of it. Afterward he said (but not to me) "Mr. Wesley had repelled Sophy out of revenge, because he had made proposals of marriage to her, which she rejected." Tuesday, 16. Mrs. Williamson made affidavit of it. Thursday, September 1. A Grand Jury prepared by Mr. Causton found that "John Wesley had broken the laws of the realm, by speaking and writing to Mrs. Williamson against her husband's consent, and by repelling her from the communion." 'Friday, 2, was the third court-day at which I appeared, since my being required so to do by Mr. Parker. I moved for an immediate hearing, but was put off till the next court-day. On the next court-day I appeared again, as also at the two courts following, but could not be heard. Thursday, November 3, I appeared in court again; and yet again on Tuesday, November 22, on which day Mr. Causton desired to speak with me, and read me an affidavit in which it was affirmed that I "abused Mr. Causton in his own house, calling him liar, villain, and so on." It was likewise repeated that I had been reprimanded at the last court by Mr. Causton as an enemy to and hinderer of the public peace. 'My friends agreed with me that the time we looked for was now come. And the next morning, calling on Mr. Causton, I told him I designed to set out for England immediately.

'But if miracles are not ceased, why do you not prove your mission thereby' As your Lordship has frequently spoke to this effect, I will now give a clear answer. And I purposely do it in the same words which I published many years since....[See sect. v of the letter of June 17, 1746, to Thomas Church, which Wesley quotes here.] 'But "why do you talk of the success of the gospel in England, which was a Christian country before you was born" Was it indeed Is it so at this day I would explain myself a little on this head also. 'And (1) None can deny that the people of England in general are called Christians. They are called so, a few only excepted, by others as well as by themselves. But I presume no man will say the name makes the thing, that men are Christians barely because they are called so. It must be allowed (2) That the people of England generally speaking have been christened or baptized; but neither can we infer, "These were once baptized, therefore they are Christians now." It is allowed (3) That many of those who were once baptized, and are called Christians to this day, hear the word of God, attend public prayers, and partake of the Lord's Supper. But neither does this prove that they are Christians. For, notwithstanding this, some of them live in open sin; and others, though not conscious to themselves of hypocrisy, yet are utter strangers to the religion of the heart, are full of pride, vanity, covetousness, ambition, of hatred, anger, malice, or envy, and consequently are no more spiritual Christians than the open drunkard or common swearer.

DEAR CHRISTOPHER,--I see no help for it. What must be must be. You must go point-blank to York, Leeds, and Bradford. Our rich men subscribe twenty shillings a year. And neither Brother Boardman, Brisco, Bumstead, nor Oliver can move them. They want a hard-mouthed man. Get you gone in a trice. Show them the difference. I beg of you either mend them or end them. Let this lumber be removed from among us.--I am Ever yours. To Ann Bolton LIVERPOOL, April 7, 1768. Indeed, my dear sister, the conversation I had with you at London [See letter of Jan. 25, 1770, where he speaks of another visit.] much increased my affection for you and my desire that you should not fall short of any blessing which our Lord has bought for you with His own blood. Certain it is that He loves you. And He has already given you the faith of a servant. You want only the faith of a child. And is it not nigh What is it you feel now That spark just kindling in your heart which enables you to say: Lord, I am Thine by sacred ties, Thy child, Thy servant bought with blood! Look up, my sister, my friend! Jesus is there! He is ever now interceding for you! Doubt not of it! Doubt not His love! Forget yourself, a poor, vile, worthless sinner. But look unto Jesus! See the Friend of Sinners! Your Friend; your ready and strong Saviour! It was not a small deliverance which you had in escaping the being joined to one who was not what he seemed.[See letter of Feb. 13.] If he had acted thus after you were married, it would almost have broke your heart. See how the Lord careth for you! Surely the hairs of your head are all numbered! If you can continue as you are, use it rather. If you should do otherwise, will not you consult me before you engage As to your health, I wish you would punctually follow the directions which I formerly gave you. But tell me if you find any new symptom. Perhaps you will not stay here long; but you cannot, shall not depart hence till your eyes have seen His salvation!--My dear Nancy, adieu. On Saturday se'nnight I expect to be at Whitehaven; on Saturday fortnight at Glasgow. Shall I not hear from you soon

Those letters (which therefore could not be suppressed without betraying the honour of our Lord) largely prove that the Minutes lay no other foundation than that which is laid in Scripture, and which I have been laying, and teaching others to lay, for between thirty and forty years. Indeed, it would be amazing that God should at this day prosper my labours as much if not more than ever, by converting as well as convincing sinners, if I was 'establishing another foundation, repugnant to the whole plan of man's salvation under the new covenant of grace, as well as the clear meaning of our Established Church and all other Protestant Churches.' This is a charge indeed! But I plead, Not guilty. And till it is proved upon me, I must subscribe myself, my dear Lady, Your Ladyship's truly affectionate but much injured servant. To Ann Bolton PEYBROKE, August 25, 1771. MY DEAR SISTER,--Now you make me amends. Your affectionate letter gave me unspeakable satisfaction. I am glad you have been with Sister Iles. She is a jewel. Is she going to be married or not I am glad likewise that you have better health; surely He will withhold from you no good thing! But I cannot tell you how glad I am that your love is not grown cold. Perhaps our wise Lord may sometimes make that love a balance against the temptations you speak of. You certainly have need to watch in all things; otherwise you would suffer loss. And you have need to be always active and zealous for God, forgetting yourself and simply following Him. But one caution I would give my dear friend. Do not spend too much time at once in any company. An hour at a time is generally enough; and if we spend more, it is less useful. O how I long for patience to have its perfect work in you, that you may be perfect in Him, and lacking nothing! I will pardon your past delay only on one condition, that you quickly write again. Let not your works of mercy rob you of time for private prayer; and fail not then especially to remember, my dear Nancy, Yours affectionately. To Mrs. Savage BRISTOL, August 31, 1771.

MY DEAR PHILLY,--None are or can be saved but those who are by faith made inwardly and outwardly holy. But this holy faith is the gift of God; and He is never straitened for time. He can as easily give this faith in a moment as in a thousand years. He frequently does give it on a death-bed, in answer to the prayer of believers, but rarely if ever to those who had continued unholy upon the presumption that He would save them at last. But if He did, what unspeakable losers must they be! Could grief be in heaven, they would grieve to eternity! seeing every one there must receive his own reward according to his own labour. And he will perplex you more than enough if you listen to his sallies of imagination: 'Every one has some pursuit; therefore a man cannot be always in communion with God.' I deny the consequence. While Mr. De Renty was serving the poor he was in constant communion with God. So was Gregory Lopez while he was writing books. 'At first, indeed,' as Lopez observed, 'large manifestations from God were apt to suspend the exercise of his senses as well as of his understanding. But after some time they made no difference at all, but left him the full exercise both of his understanding and senses.' I remember a much later instance of the same kind: an old clergyman [Mr. Fraser, Chaplain to St. George's Hospital. Wesley read the Life of Boehm in Georgia, and his Sermons in 1776. See Journal, i. 175d, vi. 98; and letter of Dec. 10, 1777. ] told me, some years since, 'I asked Mr. Boehm (Chaplain to Prince George of Denmark), "Sir, when you are in such an hurry of business, surrounded with a crowd of people, hearing one and dictating to another at the same time, does it not interrupt your mental prayer" He answered immediately, "All that hurry no more hinders my communion with God than if I was all the time sitting alone in my study or kneeling at the altar."' No business, therefore, of any kind, no conversation, need hinder one that is strong in faith from rejoicing evermore, praying without ceasing, and in everything giving thanks. Follow after this, and you will surely attain it.--I am, my dear Philly, Yours affectionately.

But we Englishmen are too wise to acknowledge that God has anything to do in the world! Otherwise should we not seek Him by fasting and prayer before He lets the lifted thunder drop O my Lord, if your Lordship can do anything let it not be wanting! For God's sake, for the sake of the King, of the nation, of your lovely family, remember Rehoboam! Remember Philip the Second! Remember King Charles the First!--I am, with true regard, my Lord, Your Lordship's obedient servant. To Lord North, First Lord of the Treasury [11] ARMAGH, June 15, 1775. MY LORD,--I would not speak, as it may seem to be concerning myself with things that lie out of my province. But I dare not refrain from it any longer; I think silence in the present case would be a sin against God, against my country, and against my own soul. But what hope can I have of doing good, of making the least impression upon your Lordship, when so many have spoken in vain, and those far better qualified to speak on so delicate a subject They were better qualified in some respects; in others they were not. They had not less bias upon their minds; they were not free from worldly hopes and fears. Their passions were engaged; and how easily do those blind the eyes of their understanding! They were not more impartial; most of them were prejudiced in the highest degree. They neither loved the King nor his Ministers; rather they hated them with a perfect hatred; and your Lordship knows that you could not, if you were a man, avoid having some prejudice to them. In this case it would be hardly possible to feel the full force of their arguments. They had not better means of information, of knowing the real tempers and sentiments, either of the Americans on the one hand, or the English, Irish, or Scots on the other. Above all, they trusted in themselves, in their own power of convincing and persuading: I trust only in the living God, who hath the hearts of all men in His hands. And whether my writing do any good or no, it need do no harm; for it rests within your Lordship's breast whether any eye but your own shall see it.

You sent Harry Brooke one book; but I left two, the larger of which was not sent. If it is lost, I must buy another. The disorder is universal throughout Great Britain and Ireland; but hitherto scarce any die of it in London; so God lightly afflicts us at first. It is well if the people will now hear the rod and Him that hath appointed it.--I am, with love to Sister Hopper, Your affectionate friend and brother. To Francis Wolfe LONDON, December 26, 1775. MY DEAR BROTHER,--So the Lord gave, and the Lord hath taken away! He hath done all things well. What a word was that of Mr. De Renty on a like occasion!--' I cannot say but my soul is greatly moved at the sense of so great a loss. Nevertheless I am so well satisfied that the will of the Lord rather than that of a vile sinner is done, that, were it not for offending others, I could shout and sing.' Now give yourself up more entirely and unreservedly to God. You have nothing else to care for but the things of the Lord, how you may please the Lord.--I am Your affectionate friend and brother. To Mr. Francis Wolfe, In South Wilts. To the Printer of the 'Gazetteer' LONDON, December 28, 1775. Between twenty and thirty editions of the Primitive Pysick, or, A Rational and easy Method of Curing most Diseases, have been published either in England or Ireland. In one or more of these editions stand these words: ' Give one or more drachms of verdigris.' I thank the gentleman who takes notice of this, though he might have done it in a more obliging manner. Could he possibly have been ignorant (had he not been willingly so) that this is a mere blunder of the printer that I wrote grains, not drachms However, it is highly proper to advertise the public of this; and I beg every one that has the book would take the trouble of altering that word with his pen. Yours, &c.

all things well. To His wise disposal I commit you; and I am, dear sir, Your most affectionate brother. The Rev. Mr. Collins, At Mr. Stevens's, High Street, Margate, Kent. To Dr. Lowth, Bishop of London [12] August 10, 1780. MY LORD,--Some time since, I received your Lordship's favour; for which I return your Lordship my sincere thanks. Those persons did not apply to the Society (For the Propagation of the Gospel in Foreign Parts.). because they had nothing to ask of them. They wanted no salary for their minister; they were themselves able and willing to maintain him. They therefore applied by me to your Lordship, as members of the Church of England, and desirous so to continue, begging the favour of your Lordship, after your Lordship had examined him, to ordain a pious man who might officiate as their minister. But your Lordship observes, 'There are three ministers in that country already.' True, my Lord; but what are three to watch over all the souls in that extensive country Will your Lordship permit me to speak freely I dare not do otherwise. I am on the verge of the grave, and know not the hour when I shall drop into it. Suppose there were threescore of those missionaries in the country, could I in conscience recommend these souls to their care Do they take any care of their own souls If they do (I speak it with concern!), I fear they are almost the only missionaries in America that do. My Lord, I do not speak rashly: I have been in America; and so have several with whom I have lately conversed. And both I and they know what manner of men the far greater part of these are. They are men who have neither the power of religion nor the form--men that lay no claim to piety nor even decency.

DEAR SIR, -- I had no great desire to see Lord George Gordon, [Wesley visited him at the Tower on Dec. 19, 1780. See Journal, vi. 301, for another account of their conversation.] fearing he wanted to talk to me about political matters; but when he sent a second and a third time, I wrote a line to Lord North, asking whether he had any objection to my seeing him. He answered immediately, ‘None in the world; but it lies properly with the Secretary of State.’ I then enclosed Lord North's letter in a line to Lord Stormont, who the next day sent me a warrant to see him. In our whole conversation I did not observe that he had the least anger or resentment to any one. He appeared to be in a very desirable spirit, entirely calm and composed. He seemed to be much acquainted with the Scripture both as to the letter and the sense of it. Our conversation turned first upon Popery, and then upon experimental religion. I am in great hopes this affliction will be sanctified to him as a means of bringing him nearer to God. The theory of religion he certainly has. May God give him the living experience of it! I hope you do not drop your correspondence with Mr. Brackenbury, Perhaps he never had greater need of you. I did not expect he would receive any more good from me. I can only commend him to God. I am glad you are so agreeably situated at Macclesfield. Mr. Simpson is indeed an agreeable man. [See letter of Aug. 1, 1780.] And I know very few young women in England who are equal to Hetty Roe. Peace be with you and yours! -- I am, dear sir, Your very affectionate servant. To the Rev. Mr. Collins, At the Rev. Mr. Simpson’s, In Macclesfield, Cheshire. To Edward Jackson LONDON, January 6, 1781. DEAR NEDDY, -- That is a doubt with me too whether you do right in preaching to twelve or fifteen persons. [Jackson was Assistant in the Dales in 1780-1.] I fear it is making the gospel too cheap, and will not therefore blame any Assistant for removing the meeting from any place where the congregation does not usually amount to twenty persons.

1782 To John Bredin [1] BIRMINGHAM, July 9, 1782. MY DEAR BROTHER, -- Your letter reached me this morning. I know not whether it would not be best for you to spend the ensuing year in London. There you might have the best medical advice, and might preach more or less as your strength allowed. [See letters of Oct. 19, 1781, and Aug. 4, 1782, to him.] Adam Clarke may easily get over to Liverpool or Chester; but ships sometimes go from Newry to Bristol, and very frequently from Dublin, especially at this time of the year. My kind love to Alleck Knox. -- I am Your affectionate friend and brother. To Mr. John Bredin, At Mr. McKear’s, In Londonderry. To Mrs. Fletcher BIRMINGHAM, July 12, 1782. MY DEAR SISTER, -- I was much pleased with the thought of meeting Mr. Fletcher and you here. But the will of the Lord be done! It gives me satisfaction to hear that the work of our Lord prospers in your hands. [Mrs. Fletcher had written Wesley on July 7, describing the work in Madeley.] That weak young man {whether with design or without) had damped it sufficiently. I trust the flame will now revive and increase on every side. It seems to have been the will of God for many years that I should have none to share my proper labor. My brother never did. Thomas Walsh began to do it; so did John Jones. But one died and one hinted. Dr. Coke promises fair; at present I have none like-minded. When a lot is cast, I have no more to say. Peace be with your spirits! -- I am, my dear sister, Your ever affectionate brother. To Ann Loxdale BIRMINGHAM, July 12, 1782.

MY DEAR BROTHER, -- No chastening is joyous for the present; but it will bring forth peaceable fruit. The Lord gave, and the Lord hath taken away -- that He may give you Himself. We will make room for the little boy at Kingswood. You may send him whenever you have an opportunity. If you choose it rather, you may change places for two or three months with one of the preachers in any of the neighboring circuits. I am Your affectionate friend and brother. To Joseph Taylor LONDON, December 24, 1783. DEAR JOSEPH, -- Look into the Minutes concerning the building of preaching-houses, and see that the directions there laid down be observed. No one can object to your making a collection for the house in your circuit. [See letter of Feb. 25 to him.] I am Your affectionate friend and brother.

3. But the case is widely different between England and North America. Here there are bishops who have a legal jurisdiction: in America there are none, neither any parish ministers. So that for some hundred miles together there is none either to baptize or to administer the Lord's supper. Here, therefore, my scruples are at an end; and I conceive myself at full liberty, as I violate no order and invade no man's right by appointing and sending laborers into the harvest. 4. I have accordingly appointed Dr. Coke and Mr. Francis Asbury to be Joint Superintendents over our brethren in North America; as also Richard Whatcoat and Thomas Vasey to act as elders among them, by baptizing and administering the Lord's Supper. And I have prepared a Liturgy little differing from that of the Church of England (I think, the best constituted National Church in the world), which I advise all the traveling preachers to use on the Lord's Day in all the congregations, reading the Litany only on Wednesdays and Fridays and praying extempore on all other days. I also advise the elders to administer the Supper of the Lord on every Lord's Day. 5. If any one will point out a more rational and scriptural way of feeding and guiding those poor sheep in the wilderness, I will gladly embrace it. At present I cannot see any better method than that I have taken. 6. It has, indeed, been proposed to desire the English bishops to ordain part of our preachers for America. But to this I object; (1) I desired the Bishop of London to ordain only one, but could not prevail. [See letter of Aug. 10, 1780.] (2) If they consented, we know the slowness of their proceedings; but the matter admits of no delay. (3) If they would ordain them now, they would likewise expect to govern them. And how grievously would this entangle us! (4) As our American brethren are now totally disentangled both from the State and from the English hierarchy, we dare not entangle them again either with the one or the other. They are now at full liberty simply to follow the Scriptures and the Primitive Church. And we judge it best that they should stand fast in that liberty wherewith God has so strangely made them free. To Christopher Hopper [13] BRISTOL, September 11, 1784.

MY DEAR SISTER, -- You see I cannot refuse anything that you desire; so I write the first opportunity. I was much surprised at the account which you gave of what had lately befallen your friend. But in the whole course of that strange affair one may discover the hand of God. I am persuaded it was the hand of God for good both in regard to him and you: to him, that he might learn both more patience and resignation in himself, and more meekness and forbearance toward others; to you, that, being cut off from worldly hope, you might simply and nakedly hang upon the living God! You have already tasted that He is gracious. Go on! You are in His school, the school of affliction, where you will always find Him a present help. But He does not yet clearly point out the way that you should go. I was greatly pleased with your openness the other day. May there never be any strangeness between you and, my dear Harriet, Yours most affectionately. To Mrs. Charles Wesley MACCLESFIELDD, Friday, April 4, 1788. DEAR SISTER, -- Half an hour ago I received a letter from Mr. Bradburn informing me of my brother's death. [Charles Wesley died on March 29. See letter of April 12 to her.] For eleven or twelve days before, I had not one line concerning him. The last I had was from Charles, which I delayed to answer, expecting every day to receive some further information. We have only now to learn that great lesson, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!' If it had been necessary, in order to serve either him or you, I should not have thought much of coming up to London. Indeed, to serve you, or your dear family, in anything that is in my power, will always be a pleasure to, dear sister, Your affectionate friend and brother. To Henry Moore MACCLESFIELD, April 6, 1788.

DEAR ABRAHAM, -- I make no doubt but He that loved you enabled you to say yea from the ground of thy heart. 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.' Especially as the Lord made her ready before He took her to Himself. But although it has pleased God to remove her, you cannot quit the task which He has assigned you. You are still to watch over both the children and the infant Society, and in due time God will provide you with another helper. -- I am Your affectionate brother. To Mrs. Tighe [8] LONDON, February 7, 1789. DEAR MADAM, -- It would not easily be that I should refuse anything which you desired. Therefore I have sat four [Journal, vii, 459-64.] times to Mr. Romney, and he has finished the picture. It is thought to be a good likeness, and many of my friends have desired an engraving taken from it. But I answer, 'The picture was not mine but yours. Therefore I can do [no] thing without your consent.' But if you have no objection, then I will employ an engraver that I am well assured will do it justice. Wishing every blessing to you and all your family, I remain, dear madam, Your affectionate servant. To Mrs. Rogers February 9, 1789. MY DEAR HETTY, -- I am glad to hear that you do not grow weary or faint in your mind, that you are rather increasing in the way of holiness. Go on in the name of the Lord and in the power of His might, doing the will of God from the heart.

MY DEAR BROTHER, -- I will take care to give a true view of the affairs of Worcester both to John Leech (as good-natured a man as lives) and Brother Kane. [Leech and Lawrence Kane were the new preachers. Leech, a zealous and successful preacher, died in 1810.] I will order J. Leech to change the stewards without delay, and to execute the orders which I gave when at Worcester. Brother Kane will show you the letter Mr. [York] wrote to me, at whose request I send him to your circuit. -- I am Your affectionate brother. (To Mrs. Knapp see page 271[Appendix]) To James Bogie LEEDS, August 1, 1789. DEAR JEMMY, -- Your division of Scotland into the three southern circuits is exceedingly well judged. [See letter of Oct. 11, 1788.] You will see by the Minutes of Conference that it is put into execution. I trust in a few months' time to see thorough Methodist discipline both in Glasgow, Ayr, and Dumfries. And pray do not forget Greenock. I have letters thence calling for help. Let not any poor soul perish for lack of knowledge if it be in our power to prevent it. -- I am, dear Jemmy, Your affectionate friend and brother. To Mr. James Bogie, At the Preaching-house, In Glasgow. To Ann Bolton LEEDS, August 1, 1789. MY DEAR SISTER, -- I thank you for sending me so particular an account of your sister's death. 'Right precious in the sight of the Lord is the death of His saints.' It is well you have learned to say, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!' And you can say it even When loss of friends ordained to know, -- Next pain and guilt, the sorest ill below. [S. Wesley, jun., on Dr. Gastrell.]

The Methodists in general, my Lord, are members of the Church of England. They hold all her doctrines, attend her service, and partake of her sacraments. They do not willingly do harm to any one, but do what good they can to all. To encourage each other herein they frequently spend an hour together in prayer and mutual exhortation. Permit me then to ask, Cui bono, 'For what reasonable end,' would your Lordship drive these people out of the Church Are they not as quiet, as inoffensive, nay as pious, as any of their neighbors except perhaps here and there an hairbrained man who knows not what he is about. Do you ask, 'Who drives them out of the Church' Your Lordship does; and that in the most cruel manner -- yea, and the most disingenuous manner. They desire a license to worship God after their own conscience. Your Lordship refuses it, and then punishes them for not having a license! So your Lordship leaves them only this alternative, 'Leave the Church or starve.' And is it a Christian, yea a Protestant bishop, that so persecutes his own flock I say, persecutes; for it is persecution to all intents and purposes. You do not burn them indeed, but you starve them. And how small is the difference! And your Lordship does this under color of a vile, execrable law, not a whir better than that de haeretico cornburendo. [Concerning the burning of heretics.] So persecution, which is banished out of France, is again countenanced in England! O my Lord, for God's sake, for Christ's sake, for pity's sake suffer the poor people to enjoy their religious as well as civil liberty! I am on the brink of eternity I Perhaps so is your Lordship too! How soon may you also be called to give an account of your stewardship to the Great Shepherd and Bishop of our souls! May He enable both you and me to do it with joy! So prays, my Lord, Your Lordship's dutiful son and servant.

DEAR TOMMY, -- With regard to the powerful workings of the Spirit, I think those words of our Lord are chiefly to be understood: 'The wind bloweth where it listeth; Thou hearest the sound thereof' (thou art sure of the fact), 'but canst not tell whence it cometh, or whither it goeth.' Make your Yearly Subscription when you see best, only take care it does not interfere with any other subscription. The tract of Archbishop King has been particularly admired by many persons of excellent sense. I do not admire it so much as they do; but I like it well. Yet I have corrected far better tract on the subject, probably the last I shall have to publish. Indeed, I hope I shall not live to be useless. I wish you and yours many happy years; and am, dear Tommy, Your affectionate friend and brother. To Ann Bolton [3] LONDON, January 12, 1791. MY DEAR NANCY, -- I thank you for your welcome present, and rejoice to hear that your health is better. What is it which is good for us that our Lord will not give if we can but trust in Him These last four days I have had better health than I had for several months before. Only my sight continues much as it was. But good is the work of the Lord! -- I am, my dear Nancy, Affectionately yours. To Edward Lewly LONDON, January 12, 1791. MY DEAR BROTHR, -- I do not believe any single person in your Select Society scruples saying, Every moment, Lord, I need The merit of thy death. This is clearly determined in the Thoughts upon Christian Perfection. But who expects common people to speak accurately And how easy is it to entangle them in their talk! I am afraid some have done this already. A man that is not a thorough friend to Christian Perfection will easily puzzle others, and thereby weaken if not destroy any Select Society. I doubt this has been the case with you. That Society was in a lively state and well united together when I was last at Birmingham. My health has been better for a few days than it has been for several months. Peace be with all your spirits! I am Your affectionate brother. To Mr. Edward Lewly, Birmingham. To Henry Anderson [4] NEAR LONDON, January 13, 1791.

Letters, Essays, Dialogs and Addresses G r and R a pids C-6 Michigan This edition of the complete and unabridged THE WoRks of JoHN WESLEY is reproduced by the photo offset process from the authorized edition published by the Wesleyan Conference Office in London, England, in 1872. Lithographed in the United States of America * t - * / 2. , - 4 I. Page. A Letter to the Reverend Doctor Conyers Middleton Occasioned by his late “Free Inquiry.” . . . . . . . . . J A Letter to a Roman Catholic . . . . . . . . . . . . . . . . . . . 80 A Roman Catechism, faithfully drawn out of the allowed writings of the Church of Rome: With a Reply thereto . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86 of THE CHURCH, AND RULE OF FAITH . . . . . . . 87 OF DIVINE WORSHIP . . . . . . . . . . . . . . . . . . . . 102 OF THE SACRAMENTS . . . . . . . . . . . . . . . . . . . . I 12 Of Baptism . . . . . . . . . . . . . . . . . . . . . . . . . 114 The Exorcism of the Salt . . . . . . . . . . . . . . . . 116 Of Confirmation . . . . . . . . . . . . . . . . . . . . . . 116 C/ the Eucharist . . . . . . . . . . . . . . . . . . . . . 117 Of Penance . . . . . . . . . . . . . . . . . . .- - - - - 123 The Sacrament of Extreme Unction . . . . . . . . 125 Of the Sacrament of Orders . . . . . . . . . . . . . . 126 Of the Sacrament of Marriage . . . .

But how does it appear that this was any abuse at all? or, that “Irenaeus declared it to have been taught as well as practised by our Saviour?” (Ibid., The words you quote to prove this, do not prove it at all, they simply relate a matter of fact: “Taking the bread, he confessed it to be his body; and the mixed cup, he affirmed it was his blood.” * You cannot be ignorant of this fact, that the cup used after the paschal supper was always mixed * Accipiens panem, suum corpus esse confitebatur; et temperamentum calicis suum sanguinem confirmavit. with water. But “Cyprian declared this mixture to have been enjoined to himself by a divine revelation.” (Page 58.) If he did, that will not prove it to be an abuse: So that you are wide of the point still. You instance next in their sending the bread to the sick; which (as well as the mixture) is mentioned by Justin Martyr. This fact, likewise, we allow; but you have not proved it to be an abuse. I grant, that, near an hundred years after, some began to have a supersti tious regard for this bread. But that in “Tertullian's days it was carried home and locked up as a divine treasure,” I call upon you to prove; as also that infant communion was an abuse; or the styling it “the sacrifice of the body of Christ.” (Page 59.) I believe the offering it up for the Martyrs was an abuse; and that this, with the superstitious use of the sign of the cross, were, if not the earliest of all, yet as early as any which crept into the Christian Church. 4. It is certain, “praying for the dead was common in the second century.” (Page 60.) You might have said, “And in the first also;” seeing that petition, “Thy kingdom come,” manifestly concerns the saints in paradise, as well as those upon earth. But it is far from certain, that “the purpose of this was to procure relief and refreshment to the departed souls in some intermediate state of expiatory pains;” or that “this was the general opinion of those times.” 5. As to the “consecrated oil,” (page 63) you seem entirely to forget that it was neither St. Jerome, nor St. Chrysostom, but St. James, who said, “Is any sick among you?

A. Such pictures are not without danger to be exposed to such as cannot read the Scriptures, if they are not taught that they are to be taken metaphorically. (Bellarm. de Imag., l. 2, c. 8, sec. Respondent.) REPLY. Cassander saith, “I wish those from whom this information is to be received, were not the authors of these superstitions; ” and he adds, “That the teaching is not enough, without the occasions be removed.” (Art. 21, de Imag.) This he saith of all images, but more especially of such as are made to represent God. QUESTION 50. WHAT is a sacrament? ANswer. A sacrament is a sensible thing, which by the institution of God hath a power, as well of causing, as of signifying, holiness and righteousness. (Catech. Rom., par. 2, cap. 1, n. 11.) Q. 51. How many sacraments are there in the Church of Rome? A. There are seven; namely, baptism, confirmation, eucharist, penance, extreme unction, orders, and matrimony. (Concil. Trid., Sess. 7, Can. 1.) Q. 52. Is this number determined to be a matter of faith? A. Whosoever saith, that there are more or fewer than seven instituted by Christ, or that any of the seven are not truly and properly sacraments, is accursed. (Ibid.) REPLY. Cassander saith, that we shall not easily find any RoMAN CATECHISM, AND REPLY. 113 before Peter Lombard, who lived about 1139, that did define the number of the sacraments. (Art. 13., sec. De Num. Sacram.) And St. Austin is very positive that there are but two of divine institution.* Now, that there should be sacraments of divine institution, that are neither instituted in the gospel, nor known to be so till 1100 years after our Saviour, nor be made a matter of faith till 1500, may be a doctrine received in the Church of Rome, but will not easily be believed by any out of it. Q. 53. What are the parts of a sacrament? A. The parts of a sacrament are the matter or element, and the form of words of consecration: So the matter in baptism is water; the form is, “I baptize thee,” &c. REPLY. That a sacrament should consist of matter and form, and yet either have no form, as confirmation and extreme unction; or have neither matter nor form, of divine institu tion, as penance and matrimony, is to make them sacraments, and to be none.

That a sacrament should consist of matter and form, and yet either have no form, as confirmation and extreme unction; or have neither matter nor form, of divine institu tion, as penance and matrimony, is to make them sacraments, and to be none. Our Church rightly affirms of the additional sacraments, they have not any visible sign ordained of God. (Article 25.) Q. 54. Of what virtue are the sacraments? A. The sacraments contain the grace which they signify, and confer grace ex opere operato, “by the work itself,” upon such as do not put an obstruction. (Concil. Trid, ibid., can. 6, 8.) For these sensible and natural things work by the almighty power of God in the sacraments, what they could not do by their own power. (Catech. Rom., ibid., n. 27.) REPLY. It is not sufficient that adult persons have no indis position to receive the grace of the sacraments; for there is also required a mind well-instructed, a sound belief, and a heart well inclined for that purpose. (2.) The virtue in the sacraments doth not proceed from the mere elements and words, but from the blessing of God in consequence of his promise to such only as rightly partake of them, and are qualified for it. Q. 55. What is necessary to a sacrament on the part of those that officiate? * “Our Lord Jesus Christ,” saith he, “hath knit Christians together, with sacraments most few in number, most easy to be kept, most excellent in significa tion; as are baptism and the Lord's supper.”--Epist. ad Januar. 118. A. It is absolutely necessary, that those that make and consecrate the sacraments have an intention of doing at least what the Church doeth, and doth intend to do. (Concil. Trid., ibid., can. 11.) REPLY. From hence it follows, that if there be no inten tion, the sacraments are none. And so there is no certainty whether the Priest be a Priest, or whether in the eucharist the elements continue not elements after consecration, and what is taken for the host be no other than bread. For without the intention, neither is the Priest ordained, nor are the elements consecrated. Q. 56. Who may administer the sacrament of baptism? A.

Trid, Sess. 13, de Real. Praes., c. 1; A Sum of Christian Doctrine, printed 1686.) Q. How do they attempt to prove this? A. From the words of our Saviour,--“This is my body;” which, say they, clearly demonstrate that the same body which was born of the Virgin, and is now in heaven, is in the sacrament. (Catech., par. 2, c. 4, n. 26.) Q. 63. What becomes of the bread and wine after consecration? A. Upon consecration there is a conversion of the whole sub stance of the bread into the substance of Christ's body; and of the whole substance of the wine into the substance of Christ’s blood; which conversion is usually called transubstantiation. (Concil. Trid ibid., c. 4; Concil. Later., 4, can. 1.) REPLY. (1.) No such change of the substance of the bread into the substance of Christ's body, can be inferred from our Saviour’s words, “This is my body;” (Matt. xxvi. 26;) for it is not said, “This is turned into my body,” but, “This is my body;” which, if it be taken literally, would rather prove the substance of the bread to be his body. Therefore Cardinal Cajetan acknowledges, it is nowhere said in the Gospel that the bread is changed into the body of Christ; but they have it from the authority of the Church. (Cajet. in Aquin., par. 3, q.75, art. 1.) (2.) It is farther evident that the words, are not to be taken in their proper sense; for it is called bread as well after con secration as before it. (1 Cor. x. 17; xi. 26-28.) So that what was called his body was also bread at the same time. (3) The mystical relation which the bread by consecration has to Christ's body is sufficient to give it the name of his body. For it is the usual way of Scripture, to call things of a sacramental nature, by the names of those things they are the figure of (Aug. Epist. 23.) So, circumcision is called the covenant. (Gen. xvii. 13.) And the killing, dressing, and eating the lamb, is called the passover. (Exodus xii. 11.) And after the same manner is the bread in the sacrament Christ’s body; that is, as circumcision was the covenant, and the lamb the passover, by signification and representation, by type and figure.

11.) And after the same manner is the bread in the sacrament Christ’s body; that is, as circumcision was the covenant, and the lamb the passover, by signification and representation, by type and figure. And so the elements are called by the Fathers, “the images,” (Orig. Dial. 3, Contr. Marcion,) “the symbols,” (Euseb. Dem. Evang. l. 1, c. 1, et ult,) “the figure,” (Aug. contr. Adimant., c. 12,) of Christ’s body and blood. Q. 64. What is then that which is seen and tasted in the eucharist? A. The things seen and tasted are the accidents only of bread and wine; there is the savour, colour, and quantity of bread and wine, without any of their substance; but under those accidents there is only the body and blood of Christ. (Catech. Rom., n. 37, 44.) REPLY. Our Saviour appealed to the senses of his disciples: “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke xxiv. 39.) Take away the certainty of sense, and there is no discerning a body from a spirit; and grant transubstantiation, and we take away the certainty of sense. Q. 65. Is the body and blood of Christ broken when the host is broken and divided ? A. No, because Christ is impassible; (Abridgment of Christ. Doctrine, c. 11, sec. Euchar.;) and, besides, there is whole and entire Christ under either species or element, under the species of bread, and under every particle of it; under the species of wine, and under every drop of it. (Conc. Trid, ibid., c. 3.) REPLY. If every particle of the host is as much the whole body of Christ, as the whole host is before it be divided, then a whole may be divided into wholes; for, divide it and sub divide it, it is still whole. Whole it is before the division, whole it is in the division, and whole it is after it. Thus unreason able, as well as false, is the doctrine of transubstantiation. Q. 66. Do they administer the sacrament in both kinds of bread and wine? A. No; the people are permitted to receive it only in one kind, and are denied the cup. (Trid, Sess. 21, c. 1.) REPLY. It is acknowledged that our Saviour instituted and delivered the sacrament in both kinds; (Concil. Constant., Sess. 13; Trid., Sess. 21, c.

21, c. 1, 2;) and that it so continued even in the Church of Rome for above one thousand years after. (Consult. Cassandri., art. 22.) And yet with a non obstante to both, they forbid the peoplc to drink of it; and 120 RoMAN CATECHISM, AND REPLY. declare, whoever thinks it necessary to receive in both kinds, is accursed. (Concil. Trid, ibid., can. 1.) Q. 67. For what reason doth the Church of Rome deprive the people of what our Lord is granted to have instituted ? A. For just and weighty causes, (Con. Trid, ibid., c. 2,) such as these: (1.) Lest the blood of Christ should be spilt upon the ground. (2.) Lest the wine, by being kept for the sick, should grow eager. (3.) Because many cannot bear the taste or smell of wine. (4.) Because in many countries there is such a scarcity of wine, as it is not to be had without great charge and tedious journeys. (5.) To disprove those that dehy whole Christ to be contained under each species. (Catech. Rom, ibid., n. 66.) REPLY. These are the “just and weighty causes” for their overruling the plain precept of our Saviour: “Drink ye all of this.” (Matt. xxvi. 27.) And yet whosoever shall say they are not just and sufficient reasons, is accursed. (Concil. Trid, ibid., can. 2.) As if it was sufficient to forbid wine in the sacrament to all, because some few cannot bear the taste or smell of it; and it was a just cause to deprive all countries of it because some have not wine, or cannot obtain it without difficulty Q. 68. What is the mass? A. In the sacrifice of the mass, the same Christ is contained, and unbloodily offered, who bloodily offered himself upon the altar of the cross. (Conc. Trid, Sess. 22, can. 1.) Q. 69. Of what virtue is the sacrifice in the mass? A. It is truly a propitiatory sacrifice, and is available, not only for the sins, punishments, and satisfactions of the living, but also for those of the souls in purgatory. (Ibid.) Q. 70. Is this necessary to be believed? A. Yes; and whosoever denies any of this, is accursed, (Conc. Trid, Sess. 22, can. 1) and incapable of salvation. (Bulla Pii IV.) REPLY.

(Bulla Pii IV.) REPLY. The Scripture when it extols the perfection and infinite value of Christ's sacrifice, doth infer from it, that there needed not therefore any repetition of it: “He needeth not daily, as those High Priests, to offer up sacrifice, &c.; for this he did once, when he offered up himself.” (Hebrews vii. 27.) But if the same Christ is offered in the mass as was on the RoMAN CATECHISM, AND REPLY. 121 cross, and that unbloody sacrifice is alike propitiatory as the bloody, there is then a repetition of the same sacrifice, and he is daily offered. And what is it to say, the one was bloody and the other is unbloody, when the unbloody is of the same virtue, and is applied to the same end, as the bloody? So that, as, if Christ had again been bloodily offered up, there had been a repetition of that sacrifice; so there is a repetition of it when he is offered up unbloodily. To have then a perfect sacrifice daily repeated, and a sacrifice without suffering, and a propitiation and remission without blood, are alike irreconcilable to the Apostle. (Hebrews ix. 22, 25, &c.) Q. 71. May the Priest communicate alone, though there be none besides to communicate? A. Yes; the Church of Rome doth approve and commend solitary masses, and accounts them a communion; partly because the people do spiritually communicate in it, and partly because it is celebrated by a public Minister, not only for himself, but also for the people. (Conc. Trid, ibid., cap. 6.) REPLY. The Apostle calls the Lord’s supper a communion, and saith, “All are partakers of that one bread.” (1 Cor. x. 16, 17.) And Cassander saith, “It cannot properly be a communion unless many partake of it;” and adds from the Council of Nants, that “it is absurd to say, Lift up your hearts, when there is none communicates with the Priest.” (Consult, art. 24, De Solit. Miss.) And yet the Council of Trent declares, whosoever shall say such masses are unlawful, and to be abrogated, is accursed. (Sess. 22, Can. 8.) Q. 72. What honour is to be given to the consecrated host? A. Latria, or the same sovereign worship which is due only to God; (Concil. Trid, Sess. 13, cap. 5;) adore it; (Missale Rom., cap. Missae;) pray to it. (Brev. Rom, Hym. in F. Corp.

Corp. Ch.) And whosoever holds it unlawful or idolatrous so to do, is accursed. (Concil. Trid, ibid., Can. 6.) REPLY. We freely own that Christ is to be adored in the Lord’s supper; but that the elements are to be adored, we deny. If Christ is not corporally present in the host, they grant their adoration to be idolatry. (Coster. Enchir., c. 8, n. 10.) And that he is not corporally present anywhere but in heaven, we are taught, Acts i. 11, iii. 21, whither he went, and where he is to continue till his second coming to judgment. Q. 73. What are the ceremonies used in the mass? A. The ceremonies in the mass respect either things, actions, or words. Among the things, are garments, places, time, vessels, cloths, incense, lights, &c. (Bellarmin. Doctr. Trid. de Sacr. Miss.) Q. 74. What are the garments used by the Priest in the mass, and what is their signification? A. (1.) The amice, or white veil, which he puts over his head, signifies mystically, either the divinity of Christ covered under his humanity, or the crown of thorns; and morally, contemplation, or hope. In putting it on, he saith, “Put on, O Lord, the helmet of salvation upon my head, that I may overcome all diabolical temptations.” (2.) The alb, or long white garment, signifies mystically, the white robe put on our Saviour; and morally, faith and innocency. In putting it on, he saith, “Make me white, O Lord, and cleanse my heart, that, being whitened in the blood of the Lamb, I may enjoy everlasting gladness.” (3.) The girdle signifies mystically, the cords wherewith our Saviour was bound; and morally, (being turned up on both sides,) the two means to preserve chastity, namely, fasting and prayer. When he puts it about him, he prays, “Gird me, O Lord, with the girdle of purity, and quench in my loins the humour of lust, that there may remain in me the virtue of continency and chastity.” The like account is given of the maniple, vestment, and stole, and of the divers colours of the furniture used in the several seasons, in the “Manual of the Poor Man’s Devotion,” chap. Of the Orna ments of the Mass. REPLY. The Council of Trent saith, that the ceremonies of the mass, such as mystical benedictions, lights, incensings, garments, &c., are from Apostolical tradition; (Sess. 22, c.

2, sec. Probo igitur.) (4.) It was used then for the recovery of the sick; but here it is to be applied only to those that are judged to be past it. Q. 85. Is ordination a sacrament? A. It is truly and properly a sacrament, and doth confer grace; and whoso denies this, is accursed. (Concil. Trid., Sess. 7, Can. 1, 23, cap. 3, Can. 3.) REPLY. We account ordination to be of divine institution, and that by it a ministerial commission is conveyed; but how necessary soever this office is to the Church, and grace for the exercise of it, yet as that grace is not promised to it, we cannot admit it to be properly and truly a sacrament. Q. 86. What are the several orders instituted for the service of the Church? A. The orders always received by the Catholic Church are seven,-the greater and less: The greater are the Priest, Deacon, and Sub-Deacon: The less are the Acolythus, who is to carry the candle and assist the Sub-Deacon; the Exor cist, who is to attend and pray over them that are possessed with the devil; the Reader, and the Ostiarius, or door-keeper. (Catech., par. 2, c. 7, n. 12, 15, &c.) REPLY. We know of no authority there is for any order under a Deacon, so as to anathematize them that do not receive them. (Concil. Trid, ibid., Can. 2.) We know of no authority for the forms used in the ordination of those lower orders; as, when the Bishop admits any to that of Exorcists, he reaches to them a book in which the exorcisms are contained, and saith, “Receive, and commit to memory, and take the power of laying on of hands upon the possessed, or baptized, or catechumens.” (Catech., ibid., n. 17.) We know of no authority for this kind of procedure, for those forms of conjuration contained in those books, or for the use of those rites therein prescribed, for exorcising persons, houses, cattle, milk, butter, fruits, &c., infested with the devil. (See the Pastorale Mechlin, and the Manual of Exorcisms, Antwerp, 1626.) oF THE SACRAMENT of MARRIAGE. Q. 87. Is marriage truly and properly a sacrament? A. Yes; and whosoever denies it so to be, is accursed. (Concil. Trid, Sess. 24, Can. 1.) REPLY. St. Austin saith, that signs, when applied to religious things, are called sacraments. (Epist.

Not only nothing good is done without it, but nothing can be done.” (In the Bull Unigenitus.) 8. In like manner, the Church of Rome does not scruple to impose upon the consciences of men, in the doctrine of the mass, various traditions, that have no authority from holy writ; and also takes away the cup in the Lord’s supper from the laity, contrary to the plain institution of Christ, as well as to the acknowledged custom of the primitive Church. Whence it manifestly appears, that it is not the design of the Roman Church to conform itself to the rule of the written word. 9. Again: The Church of Rome pronounces all those accursed who say, “that baptism, confirmation, the Lord’s supper, penance, extreme unction, orders, and matrimony, are not sacraments instituted by Christ himself; or, that there are more or fewer sacraments than seven; or, that any of these is not truly and properly a sacrament; or, that they do not confer grace barely by the work done.” (Conc. Trid, Sess. 7.) 136 cHURCH or ENGLAND’s ADvANTAGE Now, whereas these positions cannot be proved by Scripture, and yet are enjoined to be believed under pain of an anathema, it is hence also plain, that the Church of Rome does purposely teach, and also maintain by open force, things which partly are not founded on holy writ, partly are contrary thereto. 10. As to their sacraments in particular, it is easy to show that they require in each of them such doctrines and customs to be received, as are wholly unsupported by, if not also contrary to, the word of God. For example: They teach, that in baptism “the right intention of the Minister is so indispensably necessary, that if it be wanting the baptized receives no benefit; that confirmation was a true and proper sacrament from the beginning; (ibid.;) that in the Lord’s supper the bread and wine are converted into the natural body and blood of Christ; that every particle of what is consecrated is no longer bread, but the entire body of Christ; that it ought to be worshipped and adored; and that the laity ought not to receive the cup.” (Sess.

For example: They teach, that in baptism “the right intention of the Minister is so indispensably necessary, that if it be wanting the baptized receives no benefit; that confirmation was a true and proper sacrament from the beginning; (ibid.;) that in the Lord’s supper the bread and wine are converted into the natural body and blood of Christ; that every particle of what is consecrated is no longer bread, but the entire body of Christ; that it ought to be worshipped and adored; and that the laity ought not to receive the cup.” (Sess. 13, 22.) In penance: “That a full confession of all our sins to the Priest is absolutely necessary, or they cannot be pardoned; that the penances imposed, (such as pilgrimages, whipping themselves, and the like,) do meritoriously co-operate toward the forgiveness of sins; that this forgiveness is obtained, not through the merits of Christ alone, but also through the merits and intercession of the Virgin Mary and other saints; that extreme unction is a true and proper sacrament instituted by Christ; that the oil blessed by the Bishop eases the soul of the sick, and preserves him from the temptations of the devil;” (Sess. 14;) “that ordination is a true and proper sacrament, instituted by Christ; that an indelible character is given thereby; that there were from the begin ning those seven orders in the Church,-Priest, Deacon, Sub-Deacon, acolythe, exorcist, reader, and door-keeper; that the proper business of a Priest is, to consecrate and offer the body and blood of Christ, and to remit or retain sins in the chair of confession; that marriage is a true and proper sacrament, instituted by Christ; that, nevertheless, marriage may be dissolved by either party’s entering into a convent, even against the consent of the other; that it is unlawful for any of the Clergy to marry.” (Sess. 23.) 11. Now, seeing all these doctrines are unsupported by, if not also contrary to, the word of God, which yet the Church of Rome requires to be received as true, and pronounces all accursed who do not receive them, we cannot but conclude that the Church of England enjoys an unspeakable advantage over the Church of Rome, with respect to her doctrines, which are wholly agreeable to, and founded on, the written word of God. 12.

(4.) He puts exorcised salt into his mouth, saying, “Take the salt of wisdom.” (5.) He puts spittle in the palm of his left hand, puts the fore-finger of his right hand into it, and anoints the child’s nose and ears therewith, who is then brought to the water. After baptism, First, he anoints the top of the child's head with chrism, as a token of salvation: Secondly, he puts on him a white garment, in token of his innocence: And, Thirdly, he puts a lighted candle into his hand, in token of the light of faith. Now, what can any man of understanding say in defence of these idle ceremonies, utterly unknown in the primitive Church, as well as unsupported by Scripture? Do they add dignity to the ordinance of God? Do they not rather make it contemptible? 4. The matter of confirmation is the chrism; which is an ointment consecrated by the Bishop. The form is the words he uses in crossing the forehead with the chrism; namely, “I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, Son, and Holy Ghost.” Then the person confirmed, setting his right foot on the right foot of his godfather, is to have his head bound with a clean head-band; which, after some days, is to be taken off, and reserved till the next Ash-Wednesday, to be then burnt to holy ashes. The Roman Catechism says, “Sacraments cannot be instituted by any beside God.” But it must be allowed, Christ did not institute confirmation; therefore it is no sacrament at all. 5. We come now to one of the grand doctrines of the Church of Rome,--that which regards the Lord’s supper. This, therefore, we would wish to consider with the deepest attention. They say, “In the Lord’s supper whole Christ is really, truly, and substantially contained; God-Man, body and blood, bones and nerves, under the appearance of bread and wine.” They attempt to prove it thus: “Our Lord himself says, ‘This is my body. Therefore, upon consecration there is a conversion of the whole substance of the bread into the whole substance of Christ's body, and of the whole substance of the wine into the substance of his blood; and this we term transubstantiation.

Therefore, upon consecration there is a conversion of the whole substance of the bread into the whole substance of Christ's body, and of the whole substance of the wine into the substance of his blood; and this we term transubstantiation. “Yet we must not suppose that Christ is broken, when the host, or, consecrated bread, is broken; because there is whole and entire Christ, under the species of every particle of bread, and under the species of every drop of wine.” We answer: No such change of the bread into the body of Christ can be inferred from his words, “This is my body.” For it is not said, “This is changed into my body,” but, “This is my body;” which, if it were to be taken literally, would rather prove the substance of the bread to be his body. But that they are not to be taken literally is manifest from the words of St. Paul, who calls it bread, not only before, but likewise after, the consecration. (1 Cor. x. 17; xi. 2628.) Here we see, that what was called his body, was bread at the same time. And accordingly these elements are called by the Fathers, “the images, the symbols, the figure, of Christ's body and blood.” Scripture and antiquity, then, are flatly against transub stantiation. And so are our very senses. Now, our Lord himself appealed to the senses of his disciples: “Handle me and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke xxiv. 39.) Take away the testimony of our senses, and there is no discerning a body from a spirit. But if we believe transubstantiation, we take away the testimony of all our senses. And we give up our reason too: For if every particle of the host is as much the whole body of Christ as the whole host is before it is divided, then a whole may be divided, not into parts, but into wholes. For divide and subdivide it over and over, and it is whole still ! It is whole before the division, whole in the division, whole after the division | Such nonsense, absurdity, and self-contradiction all over is the doctrine of transubstantiation 6. An evil practice attending this evil doctrine is, the depriving the laity of the cup in the Lord’s supper.

An evil practice attending this evil doctrine is, the depriving the laity of the cup in the Lord’s supper. It is acknowledged by all, that our Lord instituted and delivered this sacrament in both kinds; giving the wine as well as the bread to all that partook of it; and that it continued to be so delivered in the Church of Rome for above a thousand years. And yet, notwithstanding this, the Church of Rome now forbids the people to drink of the cup ! A more insolent and barefaced corruption cannot easily be conceived ! Another evil practice in the Church of Rome, utterly unheard of in the ancient Church, is, that when there is none to receive the Lord’s supper, the Priest communicates alone. (Indeed it is not properly to communicate, when one only receives it.) This likewise is an absolute innovation in the Church of God. But the greatest abuse of all in the Lord’s supper is, the worshipping the consecrated bread. And this the Church of Rome not only practises, but positively enjoins. These are her words: “The same sovereign worship which is due to God, is due to the host. Adore it; pray to it. And whosoever holds it unlawful so to do, let him be accursed.” The Romanists themselves grant, that if Christ is not corporally present in the Lord’s supper, this is idolatry. And that he is not corporally present anywhere but in heaven, we learn from Acts i. 11; iii. 21. Thither he went, and there he will continue, “till the time of the restitution of all things.” 7. Consider we now what the Romanists hold, concerning the sacrament of penance. “The matter of the sacrament of penance is, contrition, confession, and satisfaction; the form, “I absolve thee.’” We object to this: You say, “The matter of a sacrament is something sensible,” perceivable by our senses. But if so, penance is not a sacrament.

But this proves neither more nor less than that the baptism of John differed from the baptism of Christ. And so doubt less it did; not indeed as to the outward sign, but as to the inward grace. “13. The breaking of bread by Christ with his disciples was but a figure, and ceases in such as have obtained the substance.” Here is another manifest difference between Quakerism and Christianity. From the very time that our Lord gave that command, “Do this in remembrance of me,” all Christians throughout the habitable world did eat bread and drink wine in remem brance of him. Allowing, therefore, all that Robert Barclay affirms for eighteen or twenty pages together, viz., (1.) That believers partake of the body and blood of Christ in a spiritual manner: (2.) That this may be done, in some sense, when we are not eating bread and drinking wine : (3.) That the Lutherans, Calvinists, and Papists, differ from each other with regard to the Lord’s supper: And, (4.) That many of them have spoken wildly and absurdly concerning it: Yet all this will never prove, that we need not do what Christ has expressly commanded to be done; and what the whole body of Christians in all ages have done, in obedience to that command. That there was such a command, you cannot deny. But you say, “It is ceased in such as have obtained the substance.” St. Paul knew nothing of this. He says nothing of its ceasing in all he writes of it to the Corinthians. Nay, quite the contrary. He says, “As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” O, say you, the Apostle means “his inward coming, which some of the Corinthians had not yet known.” Nay, this cannot be his meaning. For he saith to all the Corinthian communicants, “Ye do show the Lord's death till he come.” Now, if He was not come (spiritually) in some of these, undoubtedly he was in others. Consequently, he cannot be speaking here of that coming which, in many of them at least, was already past. It remains, that he speaks of his coming in the clouds, to judge both the quick and dead.

To make it therefore a point of conscience to differ from others, as to the shape or colour of your apparel, is mere superstition; let the difference lie in the price, that you may have the more wherewith to clothe them that have none. “It is not lawful for Christians to swear before a Magistrate, nor to fight in any case.” Whatever becomes of the latter proposition, the former is no part of Christianity; for Christ himself answered upon oath before a Magistrate. Yea, he would not answer till he was put to his oath; till the High Priest said unto him, “I adjure thee by the living God.” Friend, you have an honest heart, but a weak head; you have a zeal, but not according to knowledge. You was zealous once for the love of God and man, for holiness of heart and holiness of life. You are now zealous for particular forms of speaking, for a set of phrases, and opinions. Once your zeal was against ungodliness and unrighteousness, against evil tempers and evil works. Now it is against forms of prayer, against singing psalms or hymns, against appointing times of praying or preaching; against saying you to a single person, uncovering your head, or having too many buttons upon your coat. O what a fall is here ! What poor trifles are these, that now well-nigh engross your thoughts | Come back, come back, to the weightier matters of the law, to spiritual, rational, scriptural religion. No longer waste your time and strength in beating the air, in vain controversies and strife of words; but bend your whole soul to the growing in grace and in the knowledge of our Lord Jesus Christ, to the continually advancing in that holiness, without which you cannot see the Lord. CoNCERNING baptism I shall inquire, what it is; what benefits we receive by it; whether our Saviour designed it to remain always in his Church; and who are the proper subjects of it. I. 1. What it is. It is the initiatory sacrament, which enters us into covenant with God. It was instituted by Christ, who alone has power to institute a proper sacrament, a sign, seal, pledge, and means of grace, perpetually obligatory on all Christians. We know not, indeed, the exact time of its insti tution; but we know it was long before our Lord’s ascension.

2. As to the grounds of it: If infants are guilty of original sin, then they are proper subjects of baptism; seeing, in the ordinary way, they cannot be saved, unless this be washed away by baptism. It has been already proved, that this original stain cleaves to every child of man; and that hereby they are children of wrath, and liable to eternal damnation. It is true, the Second Adam has found a remedy for the disease which came upon all by the offence of the first. But the benefit of this is to be received through the means which he hath appointed; through baptism in particular, which is the ordi mary means he hath appointed for that purpose; and to which God hath tied us, though he may not have tied himself. Indeed, where it cannot be had, the case is different, but extraordinary cases do not make void a standing rule. This therefore is our First ground. Infants need to be washed from original sin; therefore they are proper subjects of baptism. 3. Secondly. If infants are capable of making a covenant, and were and still are under the evangelical covenant, then they have a right to baptism, which is the entering seal thereof. But infants are capable of making a covenant, and were and still are under the evangelical covenant. The custom of nations and common reason of mankind prove that infants may enter into a covenant, and may be obliged by compacts made by others in their name, and receive advantage by them. But we have stronger proof than this, even God's own word: “Ye stand this day all of you before the Lord, --your captains, with all the men of Israel; your little ones, your wives and the stranger,-that thou shouldest enter into covenant with the Lord thy God.” (Deut. xxix. 10-12.) Now, God would never have made a covenant with little ones, if they had not been capable of it. It is not said children only, but little children, the Hebrew word properly signifying infants. And these may be still, as they were of old, obliged to perform, in aftertime, what they are not capable of per forming at the time of their entering into that obligation. 4. The infants of believers, the true children of faithful Abraham, always were under the gospel covenant.

The infants of believers, the true children of faithful Abraham, always were under the gospel covenant. They were included in it, they had a right to it and to the seal of it; as an infant heir has a right to his estate, though he cannot yet have actual possession. The covenant with Abraham was a gospel covenant; the condition the same, namely, faith, which the Apostle observes was “imputed unto him for righteousness.” The inseparable fruit of this faith was obedience; for by faith he left his country, and offered his son. The benefits were the same; for God promised, “I will be thy God, and the God of thy seed after thee:” And he can promise no more to any creature; for this includes all blessings, temporal and eternal. The Mediator is the same; for it was in his Seed, that is, in Christ, (Gen. xxii. 18; Gal. iii. 16,) that all nations were to be blessed; on which very account the Apostle says, “The gospel was preached unto Abraham.” (Gal. iii. 8.) Now, the same promise that was made to him, the same covenant that was made with him, was made “with his children after him.” (Gen. xvii. 7; Gal. iii. 7.) And upon that account it is called “an ever lasting covenant.” In this covenant children were also obliged to what they knew not, to the same faith and obedience with Abraham. And so they are still; as they are still equally entitled to all the benefits and promises of it. 5. Circumcision was then the seal of the covenant; which is itself therefore figuratively termed the covenant. (Acts vii. 8.) Hereby the children of those who professed the true religion were then admitted into it, and obliged to the conditions of it; and when the law was added, to the observance of that also. And when the old seal of circumcision was taken off, this of baptism was added in its room; our Lord appointing one positive institution to succeed another. A new seal was set to Abraham’s covenant; the seals differed, but the deed was the same; only that part was struck off which was political or cere monial.

10. To sum up the evidence: If outward baptism be gene rally, in an ordinary way, necessary to salvation, and infants may be saved as well as adults, nor ought we to neglect any means of saving them; if our Lord commands such to come, to be brought unto him, and declares, “Of such is the king dom of heaven;” if infants are capable of making a covenant, or having a covenant made for them by others, being included in Abraham’s covenant, (which was a covenant of faith, an evangelical covenant) and never excluded by Christ; if they have a right to be members of the Church, and were accord ingly members of the Jewish; if, suppose our Lord had designed to exclude them from baptism, he must have expressly forbidden his Apostles to baptize them, (which none dares to affirm he did,) since otherwise they would do it of course, according to the universal practice of their nation; if it is highly probable they did so, even from the letter of Scripture, because they frequently baptized whole households, and it would be strange if there were no children among them; if the whole Church of Christ, for seventeen hundred years together, baptized infants, and were never opposed till the last century but one, by some not very holy men in Germany; lastly, if there are such inestimable benefits conferred in baptism, the washing away the guilt of original sin, the engrafting us into Christ, by making us members of his Church, and thereby giving us a right to all the blessings of the gospel; it follows, that infants may, yea, ought to be baptized, and that none ought to hinder them. I am, in the Last place, to answer those objections which are commonly brought against infant baptism:-- 1. The chief of these is: “Our Lord said to his Apostles, “Go and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost. (Matt. xxviii. 19.) Here Christ himself put teaching before baptizing. There fore, infants, being incapable of being taught, are incapable of being baptized.” I answer, (1.) The order of words in Scripture is no certain rule for the order of things. We read in St. Mark i.

7.) Sin only, not the decree of reprobation, hinders thy being accepted. “Know that the Lord thy God, he is the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; and repayeth them that hate him to their face, to destroy them. Wherefore, if ye hearken to these judgments, and keep, and do them, the Lord thy God shall keep unto thee the covenant which he sware unto thy fathers.” (Deut. vii. 9, 12.) “Behold, I set before you this day a blessing and a curse; a blessing, if you obey the commandments of the Lord your God; and a curse, if you will not obey.” (xi. 26, 27, 28.) “See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his command ments, and the Lord thy God shall bless thee. But if thou wilt not hear, I denounce unto you this day, that ye shall surely perish. I call heaven and earth to record this day, that I have set before you life and death, blessing and cursing. Therefore, choose life, that both thou and thy seed may live.” (xxx. 15, &c.) “And the Spirit of God came upon Azariah, and he said, The Lord is with you while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.” (2 Chron. xv. 1, 2.) “After all that is come upon us, for our evil deeds, and for our great trespass; should we again break thy command ments, wouldest thou not be angry with us, till thou hadst consumed us?” (Ezra ix. 13, 14.) “Behold, God is mighty, and despiseth not any.” (Job xxxvi. 5.) Could he then reprobate any? “The Lord is good to all: And his tender mercies are over all his works.” (Psalm cKlv. 9.) “Turn you at my reproof: Behold, I will pour out my Spirit unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded: I also will laugh at your calamity, I will mock when your fear cometh.

“He will fulfil his covenant and promise which he hath made to a thousand generations:” The sum of which is, (as we find it expressly declared by the Spirit of God,) “The Lord will give grace” (more grace) “and glory; and no good thing will he withhold from them that live a godly life.” 60. This covenant of God I understand; but I have heard of another which I understand not. I have heard, “that God the Father made a covenant with his Son, before the world began, wherein the Son agreed to suffer such and such things, and the Father to give him such and such souls for a recompence; that in consequence of this, those souls must be saved, and those only, so that all others must be damned.” I beseech you, where is this written ? In what part of Scrip ture is this covenant to be found? We may well expect a thing of this moment to be revealed very expressly, with the utmost clearness and solemnity. But where is this done? And if it is not done, if there is no such account in all the Bible; which shall we wonder at most, that any serious man should advance, or that thousands should believe, so strange an assertion, without one plain text of Scripture to support it, from Genesis to the Revelation? 61. I suppose you do not imagine that the bare word cove nant, if it occurred ever so often in holy writ, is a proof of any such covenant as this. The grand covenant which we allow to be mentioned therein, is a covenant between God and man, established in the hands of a Mediator, “who tasted death for every man,” and thereby purchased it for all the children of men. The tenor of it (so often mentioned already) is this: “Whosoever believeth unto the end, so as to show his faith by his works, I the Lord will reward that soul eternally. But whosoever will not believe, and consequently dieth in his sins, I will punish him with everlasting destruction.” 62.

But whosoever will not believe, and consequently dieth in his sins, I will punish him with everlasting destruction.” 62. To examine throughly whether this covenant between God and man be unconditional or conditional, it may be needful to go back as far as Abraham, the father of the faithful; to inquire what manner of covenant it was which God made with him; and whether any reason be assigned of God’s peculiarly blessing Abraham, and all the nations of the earth in him. The first mention of the covenant between God and him, occurs Genesis xv. 18: “The same day the Lord made a cove nant with Abram, saying, Unto thy seed will I give this land.” But this is much more explicitly related in chapter xvii. 1, &c.: “The Lord appeared unto Abram, and said unto him, I am the almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: And God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy ~mame shall be Abraham; for a father of many nations have I made thee. And I will establish my covenant between me and thee, and thy seed after thee, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. Every man-child among you shall be circumcised;--it shall be a token of the covenant betwixt me and you. The uncircumcised man-child shall be cut off; he hath broken my covenant.” So we see, this original covenant, though everlasting, was conditional, and man’s failing in the condition cleared God. 63. We have St. Paul’s account of this covenant of God with Abraham, in the fourth chapter of his Epistle to the Romans, verse 3, &c.: “Abraham,” saith he, “believed God, and it was counted to him for righteousness.” (This was a little before God established his covenant with him, and is related Genesis xv.

Paul’s account of this covenant of God with Abraham, in the fourth chapter of his Epistle to the Romans, verse 3, &c.: “Abraham,” saith he, “believed God, and it was counted to him for righteousness.” (This was a little before God established his covenant with him, and is related Genesis xv. 6.) “And he received the sign of circum cision, a seal of the righteousness of the faith which he had yet being uncircumcised, that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also; and the father of circumcision” (that is, of them that are circumcised) “to them who are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.” Now, if these words do not express a conditional covenant, certainly none can. 64. The nature and ground of this covenant of God with Abraham is farther explained: “And the Lord said, Shall I hide from Abraham that thing which I do, seeing all the nations of the earth shall be blessed in him ? For I know him, that he will command his children, and his household after him: And they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring unto Abraham that which he hath spoken of him.” (Gen. xviii. 17, &c.) Does God say here, “I will do it, because I will?” Nothing less.

17, &c.) Does God say here, “I will do it, because I will?” Nothing less. The reason is explicitly assigned: “All nations shall be blessed in him; for he will command his children, and they shall keep the way of the Lord.” The reason is yet more (clearly it cannot, but more) fully set down in the twenty-second chapter, verse 16, &c.: “By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thine only son : That in blessing I will bless thee; and in thy seed shall all the nations of the earth be blessed;” that is, the Messiah shall spring from thee, “because thou hast obeyed my voice.” This is yet again declared: “And the Lord appeared unto Isaac, and said,--Sojourn in this land, and I will be with thee, and bless thee: For unto thee, and unto thy seed, I will perform the oath which I sware unto Abraham thy father. In thy seed shall all nations of the earth be blessed: Because that Abraham obeyed my voice, and kept my charge, my com mandments, my statutes, and my laws.” (Gen. xxvi. 2, &c.) 65. This covenant, made to Abraham and his seed, is mentioned again: “And the Lord called unto Moses, saying, Thus shalt thou say to the house of Jacob, and tell the chil dren of Israel: Ye have seen what I did to the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people.” (Exod. xix. 3, &c.) In the following chapter, God declares the terms of the covenant they were to keep, in ten commandments. And these themselves are sometimes termed “the covenant,” some times “the book of the covenant.” So, after God had made an end of speaking to the people, it is said, “And Moses wrote all the words of the Lord, and rose up early in the morning,--and he took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said will we do.

And these themselves are sometimes termed “the covenant,” some times “the book of the covenant.” So, after God had made an end of speaking to the people, it is said, “And Moses wrote all the words of the Lord, and rose up early in the morning,--and he took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said will we do. And Moses took the blood,” (of the burnt-offering,) “and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.” (xxiv. 4, &c.) After the people had broken this covenant by worshipping the golden calf, God renews it, Exodus xxxiv., where we read, “And the Lord said unto Moses, Write thou these words: For after the tenor of these words I have made a covenant with thee and with Israel--and he wrote upon the tables the words of the covenant, the ten commandments.” (Verses 27, 28.) 66. According to the tenor of this covenant, made to Abraham and his seed, God afterward declares, “If ye walk in my statutes, and keep my commandments, and do them; then I will establish my covenant with you, and I will be your God, and ye shall be my people. But if ye will not hearken unto me, so that ye will not do all my command ments, but that ye break my covenant; I will set my face against you, and I will avenge the quarrel of my covenant. Yet if they shall confess their iniquity, and if their uncircum cised hearts be humbled; then will I remember my covenant. with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember.” (Lev. xxvi. 3, &c.) Consequently the covenant with Abraham, Isaac, and Jacob, was conditional, as well as that with their posterity. 67. “But is not the faithfulness of God engaged to keep all that now believe from falling away?” I cannot say that.

His seed also will I make to endure for ever, and his throne as the days of heaven.” (Verses 20, 21, 29.) It follows: “But if his children forsake my law, and walk not in my judgments;--nevertheless, my lovingkindness will I not utterly take from him, nor suffer my truth to fail. My covenant will I not break. I will not fail David. His seed shall endure for ever, and his throne as the sun before me.” (Verse 30, &c.) May not every man see, that the covenant here spoken of relates wholly to David and his seed or children? Where then is the inconsistency between the most absolute promise made to a particular family, and that solemn account which God has here given of his way of dealing with all mankind? Besides, the very covenant mentioned in these words is not absolute, but conditional. The condition of repentance in case of forsaking God’s law was implied, though not expressed; and so strongly implied, that, this condition failing, not being performed, God did also fail David. He did “alter the thing that had gone out of his lips,” and yet without any impeach ThE PERSEVERANCE OF THE SAINTS. 287 ment of his truth. He “abhorred and forsook his anointed,” (verse 38,) the seed of David, whose throne, if they had repented, should have been “as the days of heaven.” He did “break the covenant of his servant, and cast his crown to the ground.” (Verse 39.) So vainly are these words of the Psalmist brought to contradict the plain, full testimony of the Prophet! 8. Nor is there any contradiction between this testimony of God by Ezekiel, and those words which he spake by Jeremiah: “I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee.” For do these words assert, that mo righteous man ever turns from his righteous ness? No such thing. They do not touch the question, but simply declare God’s love to the Jewish Church. To see this in the clearest light, you need only read over the whole sentence: “At the same time, saith the Lord, I will be the God of all the families of Israel, and they shall be my people. Thus saith the Lord, The people which were left of the sword found grace in the wilderness; even Israel, when I caused him to rest.

It does not seem to breathe either that modesty, or seriousness, or charity, which one would desire. One would not desire to hear any private person, of no great note in the Church or the world, speak, as it were, ex cathedrá, with an air of infallibility, or at least of vast self-sufficiency, on a point wherein men of eminence, both for piety, learning, and office, have been so greatly divided. Though my judgment is nothing altered, yet I often condemn myself for my past manner of speaking on this head. Again: I do not rejoice at observing any thing light or ludicrous in an answer to so serious a paper; and much less in finding any man branded as a Papist, because his doctrine in one particular instance resembles (for that is the utmost 308 LETTER. To which can be proved) a doctrine of the Church of Rome. I can in no wise reconcile this to the grand rule of charity,-- Doing to others as we would they should do to us. Indeed, it is said, “Dr. T. openly defends the fundamental doctrine of Popery, justification by works.” (Page 3.) There fore, “he must be a Papist.” (Page 4.) But here is a double mistake: For, 1. Whatever may be implied in some of his expressions, it is most certain Dr. T. does not openly defend justification by works. 2. This itself, justification by works, is not the fundamental doctrine of Popery, but the universality of the Romish Church, and the supremacy of the Bishop of Rome. And to call any one a Papist who denies these, is neither charity nor justice. I do not agree with the author in what follows: Dr. T. “loses sight of the truth, when he talks of Christ’s having obtained for us a covenant of better hopes; and that faith and repentance are the terms of this covenant. They are not. They are the free gifts of the covenant of grace, not the terms or conditions. To say, ‘Privileges of the covenant art the terms or conditions of it,” is downright Popery.” This is downright calling names, and no better. But it falls on a greater than Dr. T. St. Paul affirms, Jesus Christ is the Mediator of a better covenant, established upon better promises; yea, and that better covenant he hath obtained for us, by his own blood.

Paul affirms, Jesus Christ is the Mediator of a better covenant, established upon better promises; yea, and that better covenant he hath obtained for us, by his own blood. And if any desire to receive the privileges which are freely given according to the tenor of this covenant, Jesus Christ himself has marked out the way,-- “Repent, and believe the gospel.” These, therefore, are the terms of the covenant, unless the author of it was mistaken. These are the conditions of it; unless a man can enter into the kingdom, without either repenting or believing. For the word condition means neither more nor less than something sine quá non; without which something else is not done. Now, this is the exact truth with regard to repenting and believing; without which God does not work in us “righteous ness, and peace, and joy in the Holy Ghost.” It is true, repentance and faith are privileges and free gifts. But this does not hinder their being conditions too. And neither Mr. Calvin himself, nor any of our Reformers, made any scruple of calling them so. “But the gospel is a revelation of grace and mercy, not a proposal of a covenant of terms and conditions.” (Page 5.) t is both. It is a revelation of grace and mercy, to all that “repent and believe.” And this the author himself owns in the following page: “The free grace of God applies to sinners the benefits of Christ’s atonement and righteousness, by working in them repentance and faith.” (Page 6.) Then they are not applied without repentance and faith; that is, in plain terms, thèse are the conditions of that application. I read in the next page: “In the gospel we have the free promises of eternal life, but not annexed to faith and repentance, as works of man,” (true; they are the gift of God,) “or the terms or conditions of the covenant.” Yes, certainly; they are no less terms or conditions, although God works them in us. “But what is promised us as a free gift, cannot be received upon the performance of any terms or conditions.” Indeed it can. Our Lord said to the man born blind, “Go and wash in the pool of Siloam.” Here was a plain condition to be performed; something without which he would not have received his sight.

“According to the counsel of his will;” that is, in the way or method he had chosen. Therefore, neither any of these texts, nor all of them, prove what they were brought to prove. They do by no means prove, that there ever was any such covenant made between the Father and the Son. “The conditions of the covenant are recorded: ‘Lo, I come to do thy will.’” (Page 301.) Nay, here is no mention of any covenant, nor anything from which it can be inferred. “The recompense stipulated in this glorious treaty.” But I see not one word of the treaty itself. Nor can I possibly allow the existence of it, without far other proof than this. “Another copy of this grand treaty is recorded, Isaiah xlix, from the first to the sixth verse.” (Ibid.) I have read them, but cannot find a word about it in all those verses. They contain neither more nor less than a prediction of the salvation of the Gentiles. “By the covenant of works man was bound to obey in his own person.” (Page 302.) And so he is under the covenant of grace; though not in order to his justification. “The obedience of our surety is accepted instead of our own.” This is neither a safe nor a scriptural way of speaking. I would simply say, “We are accepted through the Beloved. We have redemption through his blood.” “The second covenant was not made with Adam, or any of his posterity, but with Christ, in those words: ‘The seed of the woman shall bruise the serpent's head.’” (Page 303.) For any authority you have from these words, you might as well have said, it was made with the Holy Ghost. These words were not spoken to Christ, but of him; and give not the least intimation of any such covenant as you plead for. They manifestly contain, if not a covenant made with, a promise made to, Adam and all his posterity. “Christ, we see, undertook to execute the conditions.” (Ibid.) We see no such thing in this text. We see here only a promise of a Saviour made by God to man. “It is true, I cannot fulfil the conditions.” (Ibid.) It is not true. The conditions of the new covenant are, “Repent and believe.” And these you can fulfil, through Christ strengthening you.

addresses directly to me:-- (1.) “Did not you, in administering the sacrament, a few years ago, to a perfect society in West-Street chapel, leave out the Confession ?” Yes, and many times since. When I am straitened for time, (as I generally am there on a Monday,) I begin the Communion-service at, “We do not presume to come to this thy table.” One Monday, Mr. Madan desired to stay. Here, I suppose, is “the fountain-head of this intelligence.” (2.) “Did not one of the enthusiasts then say, he had heard a voice telling him, he was all holiness to the Lord?” Possibly so; but I remember nothing of it. (3.) “Did not a second declare the same thing?” Not that I remember. (4) “Did not George Bell say, he should never die?” He often did, if not then. (5) “Did not one present confirm it?” Not unlikely ; but I do not remember it. (6.) “Did not another perfect brother say, he believed the millennium was near; for there had been more Constables sworn in that year than heretofore?” Are you sure he was a perfect brother; that is, one that professed so to be As for me, I can say nothing about it; for I neither remember the man nor the words. “This I have put down verbatim from the mouth of a judicious friend then present; but from that time he has been heartily sick of sinless perfection.” Say of “perfect love.” Is it only from that time that Mr. Madan has been sick of it? Was he not sick of it before? And did he then, or at any time since, say one word to me of any of these things? No; but he treasured them up for ten years; and then tells Mr. Hill, that he might tell them to all the world. (7) “Do not you know a Clergvman, once closely connected with you, who refused a great witness for perfection the sacrament, because he had been detected in bed with a perfect sister?” No; I never heard of it before. Surely Mr. M d is not fallen so low, as to invent such a tale as this ! I need not say anything to your last anecdote, since you (for once 1) put a candid construction upon my words.

But to return to the everlasting covenant: “Mr. Wesley himself, in his Annotations on Gen. i. 1, calls the Elohim, a “covenant God.’” True, in covenant with man. But I say not one word of any covenant between the Father and the Son. But “in his note on Isaiah lv. 4, speaking of the covenant made between God and David, he says, “This David is Christ.’” Undoubtedly I do; but what is this brought to prove? My words are, “I have appointed, and will in due time give him--the David last-mentioned, even Christ--a witness--to declare the will of God concerning the duty and salvation of men, to bear witness to the truth, to confirm God’s promises, and, among others, those which respect the calling of the Gentiles; to be a witness to both parties of that covenant made between God and man.” (Page 209.) Yea, of the “covenant made between God and man l” Of a covenant between the Father and the Son here is not a word. “The only possible conclusion to be drawn from this defence of Mr. Wesley’s is, that he became a commentator on the Bible before he could read the Bible.” That is pity! If he could not read it when he was threescore years old, I doubt he never will. See the candour, the good-nature, of Mr. Hill ! Is this Attic salt, or wormwood ? What conclusion can be possibly drawn in favour of Mr. Hill? The most favourable I can draw is this, that he never read the book which he quotes; that he took the word of some of his friends. But how shall we excuse them? I hope they trusted their memories, not their eyes. But what recompence can he make to me for publishing so gross a falsehood, which, nevertheless, those who read his tract, and not mine, will take to be as true as the gospel? Of Election and Perseverance. 19. In entering upon this head, I observed, “Mr. Sellon has clearly showed, that the Seventeenth Article does not assert absolute predestination. Therefore, in denying this, I neither contradict that article nor myself.” (Remarks, p. 382.) It lies therefore upon Mr. Hill to answer Mr. Sellon before he witticizes upon me. Let him do this, and he talks to the purpose; otherwise, all the pretty, lively things, he says about Dr. Baroe, Bishop Wilkins, Dr.

with the House of Commons, who is to judge of his being a legal object of representation in the several branches of his qualifications. This, my Lords, I believe, is advancing no new doctrine, nor adding an iota to the privilege of a member of the House of Commons, more than what the constitution long ago has given him; yet here is a cry made, in a case that directly applies to what I have been speaking of, as if it was illegal, arbitrary, and unprecedented. “I do not remember, my Lords, in either the course of my reading or observation ever to have known an instance of a person's being re-chosen, after being expelled, till the year 1711; then, indeed, my memory serves me with the case of Sir Robert Walpole. He was expelled the House of Commons, and was afterwards re-chosen: But this last event did not take place till the meeting of the next Parliament; and during that interval, I find no debate about the illegality of his expulsion, no interference of the House of Lords, nor any addresses from the public, to decry that measure by a dissolution of Parliament. “Indeed, as for a precedent of one House interfering with the rules, orders, or business of another, my memory does not serve me at present with the recollection of a single one. As to the case of Titus Oates, as mentioned by the noble Lord in my eye, (Lord Chatham,) he is very much mistaken in regard to the mode; his was a trial in the King's Bench, which, on a writ of error, the House of Commons interfered in, and they had an authority for so doing. A Judge certainly may be mistaken in points of law; the wisest and the best of us may be so at times; and it reflects no discredit, on the contrary, it does particular honour, when he finds himself so mistaken, to reverse his own decree. But for one House of Parliament interfering with the business, and reversing the resolutions, of another, it is not only unprecedented, but unconstitutional to the last degree. “But suppose, my Lords, that this House coincided with this motion; suppose we all agreed, nem. con., to repeal and rescind the Resolutions of the House of Commons, in regard to the expulsion and incapacitation of Mr. Wilkes;-Good God !

The consequences of these commotions will be (unless an higher hand interpose) exactly the same as those of the like commotions in the last century. First, the land will become a field of blood; many thousands of poor Englishmen will sheathe their swords in each other’s bowels, for the diversion of their good neigh bours. Then either a commonwealth will ensue, or else a second Cromwell. One must be; but it cannot be determined which, King W , or King Mob. “But that case is not parallel with this.” It is not, in all particulars. In many respects it is widely different. As, First, with regard to the King himself. Few will affirm the character of King Charles, even allowing the account given by Lord Clarendon to be punctually true in every respect, to be as faultless as that of King George. But other passions, as well as love, are blind. So that when these are raised to a proper height, especially when Junius has thrown a little more of his magic dust into the eyes of the people, and con vinced them, that what are virtues in others, are mere vices ân him, the good patriots will see no manner of difference Between a King George and King Charles, or even a Nero. The case is also widely different, Secondly, with regard to the ministry. King George has no such furious drivers about him as poor King Charles had. But a skilful painter may easily add a few features, either to one or the other, and by a little colouring make Lord North the very picture of Lord Strafford, and Archbishop Cornwallis of Archbishop Laud. How different likewise is the case, Thirdly, with regard to *These quotations from Virgil are thus translated by Pitt : “Thus o'er the corn, while furious winds conspire, Rolls on a wide-devouring blaze of fire; Or some big torrent, from a mountain's brow, Bursts, pours, and thunders down the vale below,” “And" rolls “resistless o'er the levell'd mounds.”-EDIT. the administration of public affairs! The requiring tonnage and poundage, the imposing ship-money, the prosecutions in the Bishops’ Courts, in the High Commission Court, and in the Star Chamber, were real and intolerable grievances. But what is there in the present administration which bears any resemblance to these ? Yet if you will view even such an affair as the Middlesex election through Mr.

“Fear not,” therefore, ye “little flock,” if the overflowing scourge should come. But “enter ye into the rock, and hide ye for a little moment in the dust, for fear of the Lord, and for the glory of his majesty, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: The earth also shall disclose her blood, and shall no more cover her slain ''” To FRIENDs AND CountRYMEN, 1. AbouT a year and a half ago, being exceedingly pained at what I saw or heard continually, I wrote a little tract entitled, “A Calm Address to our American Colonies;” but the ports being just then shut up by the Americans, I could not send it abroad, as I designed. However, it was not lost; within a few months, fifty, or perhaps an hundred thousand copies, in newspapers and otherwise, were dispersed throughout Great Britain and Ireland. The effect exceeded my most sanguine hopes. The eyes of many people were opened; they saw things in a quite different light. They perceived, and that with the utmost clearness, how they had been hoodwinked before. They found, they had been led unawares into all the wilds of political enthusiasm, as far distant from truth and common sense, as from the real love of their country. 2. I am encouraged hereby to address myself 3nce more, not indeed to my countrymen afar off, but to you who remain in your native land, who are inhabitants of old England. I have no private views in doing this. I attend no great man’s table. I have nothing to ask, either of the King, or any of his Ministers. You may easily believe this; for if I had sought wealth or preferment half a century ago, I should hardly think it worth while to seek it now, when I have one foot in the grave. But I have a view to contribute all that in me lies to the public welfare and tranquillity. A flame was studiously kindled some time since, which threatened to involve the whole nation. By the blessing of God, it is greatly checked; it does not spread, or blaze as formerly. But it is not quite put out. I wish to quench the remains of that evil fire. 3.

May I always so hear, read, mark, learn, and inwardly digest thy word, that it may be a savour of life to my soul. O let me not offer vain oblations unto the Lord, drawing nigh with my lips, while my heart is far from thee. But do thou enable me to worship thee with holy worship, with joy and delight, with profit and pleasure. Fill me with a comfortable sense of thy presence, that I may serve thee with reverence and godly fear, to the comfort of my soul and the glory of thy name. O Lord God, do thou clothe thy Priests with rightcousness, and let thy saints rejoice and sing. Break the bread of life to all our souls, that we may eat and live for ever. O Lord, hear my prayers, and let my cry come unto thee. Do more and better for me than I can either desire or deserve, for the sake of my blessed Saviour. and Redeemer, Jesus Christ; to whom, with thee and the Holy Ghost, be all praise and glory, now and for ever. Amen. “Our Father which art in heaven, hallowed be thy name. LoRD’s DAY EVENING. 261 Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil: For thine is the king dom, and the power, and the glory, for ever and ever. Amen.” MERCIFUL God, permit me to pay thee, now, my evening sacrifice of praise and thanksgiving, for all the blessings and favours to my body and soul, so freely bestowed, and so long continued unto me. Thou hast dealt graciously with me, O Lord God, and hast been exceedingly good and kind to me, beyond all that I had reason to expect, or am able to express. I bless thee, O Lord, for every help which I enjoy to the promoting my present and eternal good. I desire to ascribe all praise and glory to thee, to whom alone it is due. O Lord, I bless thee that thy house is open to me, the bread of life offered me, the word of salvation preached, and thy Spirit striving with me.

Let my study day and night be in thy word, that I may become wise unto salvation. Make thy word a light unto my feet, and a lamp to my path: Guide me here with thy counsel, and after that receive me into glory. Withdraw not thou,thy mercy from me, O my God; but let thy loving-kindness and thy truth always preserve me. Give thy blessing to me, and with thy favourable kindness defend me, as with a shield. Show me the path of life, and enable me to walk therein, till I come into thy presence, where is fulness of joy, and to thy right hand, where are pleasures for evermore. As thou hast been pleased to preserve me this day, and hast bestowed upon me all things needful, I desire to bless thy name for the same. Take care of me this night, 'O Lord, and visit me with thy mercies. Preserve me, O Lord, from everything hurtful, and let thy merciful arms for ever surround me, through Jesus Christ my Saviour. Amen. “Our Father,” &c. O Lord my God, I am taught by thy word, that I am by mature born in sin and a child of wrath, and that except I am born again I cannot see the kingdom of God. O Lord, do thou teach me the meaning of the new birth, that I, a child of wrath, may become a child of grace. Lord, take away the veil from my heart, that I may know my sinful nature. Make the remembrance of my sins grievous unto me, and the burden of them intolerable. Lead me then to the fountain opened for sin and uncleanness, that I may there wash and be -cleansed. Suffer me not to rest till I find redemption in thy blood, even the forgiveness of all my sins. It has pleased thee, O Lord, to hide these things from the wise and prudent, and to reveal them unto babes. Reveal then, O Lord, thy love in my soul. Let me taste and see how good and gracious thou art. Suffer a child to come unto thee, and forbid me not. I am unworthy; but receive me as thou didst the little children of old into thy gracious arms, and adopt me thine for ever.

‘God,” said he, ‘is merciful; God loves you; and if he denies you anything, it is for your good. You deserve nothing at his hands; but wait patiently for him, and never give up your hope, I went home, resolved to follow his advice, though I should stay till death. 6. “I proposed to receive the Lord's Supper on the follow ing Sunday. I therefore returned to my room, and looked out a sacramental hymn. I learned it by heart, and prayed it over many times, intending to repeat it at the table. Then I went to bed with rather more hope and peace than I had felt for some time. But Satan waked, though I slept. I dreamed I had committed a grievous and abominable sin. I awaked amazed and confounded, but fell upon my knees and prayed with more faith than usual; and afterwards went about my business with an uncommon cheerfulness. It was not long before I was tempted by my besetting sin; but I found it had no power. My soul was not even ruffled. I took no notice of this at first. But having withstood the temptation again and again, I perceived it was the Lord’s doing. Afterwards it was suggested, ‘It is presumption for such a sinner to hope for so great a mercy. I prayed, that I might not be in a delusion; and the more I prayed, the more clearly I saw it was real. For though sin stirred all the day long, I always overcame it in the name of the Lord. 7. “In the evening I read the experiences of some of God's children, and found mine agreed with theirs. Hereby my faith was strengthened, and my hope considerably increased: I intreated the Lord to deal with his servant according to his mercy, and take all the glory to himself. I prayed earnestly, and was persuaded I should have peace with God and dominion over sin; not doubting but the full assurance also would be given in God’s good time. I continued calling on him for an increase of faith; (for still I had some fear of being in a delusion;) and having continued my supplication till near one in the morning, I opened my Bible on those words: “Cast thy burden on the Lord, and he shall sustain thee. He will not suffer the righteous to be moved.

“At table, every one is furnished with a spoon and a fork, but with no knives. And in general they are not needful; For both flesh and vegetables are so stewed down, as to be properly termed spoon-meat. However, at the meanest inn every one is provided with a clean napkin; and both after dinner and after supper there is a fine dessert of fruit. “We travelled early and late; yet, having but one set of horses, we were a whole week in getting to Paris. In Paris all is gaiety and finery; but without the least idea of neatness. The scarcity of water is one excuse for the general want of cleanliness, both in their persons and houses. “On Tuesday, December 8, we dimed at Portallier; the prettiest town in all France: The reason of which is, being burnt down some years ago, it was rebuilt by the late King. The next morning we entered Switzerland, stepping over a brook, which divides Switzerland from France. On the French side of the brook is a cross; on the other, a pillar with the arms of Switzerland. In the evening we arrived at Lausanne, a famous old town. Here I remained the next day, and on Friday, the 11th, went on to Nyon, where I had the pleasure of finding our dear friend in pretty good health and spirits. Mr. Fletcher's house is a fine large building, agreeably situated. It is in the form of a castle, and is supposed to have been built five hundred years ago.- “In passing through France, how bitterly did I regret the want of the Sunday Service And it was not much better with me when I came into Switzerland. For I under stood so little of their language, that I could not profit much by the public Service. Indeed this loss is in some measure made up by the company and conversation of Mr. Fletcher; who, however engaged he is the greater part of the day, is generally so kind as to spend a little time with me in the evening, in prayer and conversation. “His chief delight seems to be in the meeting of his little society of children. And as he is exceeding fond of them, they appear to be altogether as fond of him.

I carry home with me much weakness: The Lord’s will be done. I know I am called to suffer and die. Let us believe and rejoice in the Lord Jesus.” He returned to England in summer in tolerable health, being quite recovered from his consumption. Calling at London, he preached at the New chapel, slept at Newington, and the next day set out for Bristol. He stayed there only a short time, and then retired to Mr. Ireland’s, at Brislington, who, as soon as he was capable, willingly accompanied him to his beloved Madeley. 25. But he did not find such cause of rejoicing here as he had fondly expected. This may be easily gathered from the letter he then wrote to his friend at Newington. It runs thus:-- “MADELEY, June 12, 1781. “I stAYED longer at Brislington than I designed. Mr. Ireland was ill, and would nevertheless come hither with me; so that I was obliged to stay till he was better. And indeed it was well that I did not come without him; for he has helped ame to regulate my outward affairs, which were in great confusion. Mr. Greaves leaves me; and I will either leave Madeley, or have an Assistant able to stir among the people; for I had much rather be gone than stay here to see the dead ..bury their dead. Well, we shall soon remove out of all, and rest from our little cares and labours. You do not forget, I inope, that you have need of patience, as well as I, to inherit the promises; the best and greatest of which are not sealed, but to such as keep the word of Christ's patience, and such as persevere with him in his temptations. Hold on, then, patient faith and joyful hope ! If I were by you, I would preach to your heart and my own a lecture on this text, “We are saved by hope, and by a faith which is never stronger than when it is contrary to all the feelings of flesh and blood. “Pray what news of the glory? Does the glory of the Lord fill the temple, your house, your heart? A cloud is over my poor parish; but, alas! it is not the luminous cloud by day, nor the pillar of fire by night.

As I think it highly expedient to premise some account of the person whom Mr. Fletcher chose as his companion for life, I am glad to find this dome to my hand in the letter which I shall now subjoin: “REvEREND SIR, “I THINK it my privilege, and have often found it a blessing, to comply with the request of my honoured father, which I now do also in great love to my valuable and much esteemed friends, Mr. and Mrs. Fletcher. I will therefore endeavour, with the assistance of my gracious Lord, to recol lect and acquaint you with some particulars of the life and character of these truly devoted servants of God, with whose intimate acquaintance I have been favoured for near thirty years. But, indeed, I feel my great insufficiency to relate what might be said with the strictest truth of these worthies. “My acquaintance with Mrs. Fletcher began when she was about seventeen years of age. She had from her early childhood been strongly drawn to seek the Crucified, and was now athirst for a clean heart, and longed to have a right spirit renewed within her. Nor did her desire to love God with all her heart lessen, but increase, her love to her neigh bour; as I, the most unworthy, am well able to testify, to whom she has been a tried friend, even to the present hour. “To give you a clear view of this, I need only transcribe part of a letter, which she wrote to me, May 23, 1757:-- “‘THE Lord has been indeed merciful, above all we can ask or think. I found a greater blessing the last time I was with you than ever. I am more enabled to prayer, and to an earnest seeking after holiness. But what most stirs me up is, I seem to hear the Lord calling upon me, Depart ye, depart ye; go ye out thence; touch not the unclean thing; be ye clean that bear the vessels of the Lord. For some time, these words have been much in my mind, with both pleasure and profit. But within this day or two, the Lord has more clearly shown me the way wherein I ought to walk. He seems to call me out to more activeness; so that I am ready to cry out, What wouldest thou have me to do?

Then turning to us, he said, “My God, what a task | Help me, my friends, by your prayers to fulfil it. As Christ loved the Church He laid aside his glory for her l He submitted to be born into our world; to be clothed with a human body, subject to all our sinless infirmities. He endured shame, contempt, pain, yea, death itself, for his Church! Omy God, none is able to fulfil this task without thine almighty aid. Help me, O my God! Pray for me, O my friends !’ “He next read, ‘Wives, submit yourselves to your own husbands.” Mrs. Fletcher added, “As unto the Lord.” “Well, my dear, returned Mr. Fletcher, “only in the Lord; and if ever I wish you to do anything otherwise, resist me with all your might. From dinner, which was a spiritual meal, as well as a natural one, until tea-time, our time was spent chiefly in fervent prayer or singing. After singing the covenant-hymn, Mr. Fletcher went to Mrs. Fletcher, and said to her, “Well, my dearest friend, will you join with me in joining ourselves in a perpetual covenant to the Lord? Will you with me serve Him in his members? Will you help me to bring souls to the blessed Redeemer; and, in every possible way this day, lay yourself under the strongest ties you can, to help me to glorify my gracious Lord?' She answered, like one that well knew where her strength lay, ‘May my God help me so to do!” “In the evening Mr. Walton preached in the hall, from those most suitable words: “What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and call upon the name of the Lord.’ His words did not fall to the ground: Many were greatly refreshed. After preaching, there was a sweet contest among us; every one thought, ‘I in particular owe the greatest debt of praise;’ till we jointly agreed to sing, “I’ll praise my Maker, while I’ve breath ; And when my voice is lost in death, Praise shall employ my nobler powers : My days of praise shall ne'er be past, While life, or thought, or being last, Or immortality endures.” “On the Wednesday following the select society met; and it was a precious season. Among other things, Mr.

Truly it was to him according to his faith: He feared no evil; and his cup was filled with ‘righteousness, and peace, and joy in the Holy Ghost.’ “On Thursday, August 4, he was employed in the work of God from three in the afternoon till nine at night. When he came home, he said, ‘I have taken cold; but seemed not * I verily believe, if he had then gone to London, he would have been alive at this day. But I blame no one for thinking otherwise. to regard it. He was far from well on Friday and Saturday; but was uncommonly drawn out in prayer. On Saturday night he was abundantly worse, and his fever appeared very strong. I begged that he would by no means think of going to church in the morning. But he told me, it was the will of the Lord; in which case I never dared to persuade. In reading Prayers, he was very near fainting away. I got through the crowd, and entreated him to come out of the desk. But he let me and others know, in his sweet manner, that we were not to interrupt the order of God. I then silently retired to my pew, where all around me were in tears. When the windows were opened, by which he appeared to be a little refreshed, he went on ; and then preached with a strength and recollection that surprised us all. “After sermon he walked up to the communion-table, uttering these words, “I am going to throw myself under the wings of the cherubim, before the mercy-seat. The service lasted till near two. Sometimes he was constrained to stop; being hardly able to stand upon his feet. The people were deeply affected, which they were not able to conceal; groans and weeping were on every side. Gracious Lord! how was it my soul was kept so calm in the midst of the most tender feelings? Notwithstanding his extreme weakness, he gave out several verses of hymns, and lively sentences of exhorta tion. As soon as ever the service was over, we hurried him to bed. When he lay down, nature being quite exhausted, he immediately fainted away.

When he lay down, nature being quite exhausted, he immediately fainted away. He afterwards dropped into a sleep for some time, and, on waking, cried out with a pleasant smile, ‘Now, my dear, thou seest I am no worse for doing the Lord’s work. He never fails me when I trust in Him.” Having eaten a little dinner, he dozed most of the evening; now and then waking, with the praises of God in his mouth. At night his fever returned; but it was not violent; and yet his strength decreased amazingly. On Monday and Tuesday we had a little paradise together. He lay on a couch in the study; and, though often changing posture, was sweetly pleasant, and frequently slept a good while together. When he was awake, he delighted in hearing me read hymns, and treatises on faith and love. His words were all animating, and his patience beyond expression. When he had a very nauseous medicine to take, he seemed to enjoy the cross; according to a word which he was used often to repeat, “We are to seek a perfect conformity to the will of God; and leave Him to give us pleasure or pain, as it seemeth him good.’ “I asked him, whether he had any advice to leave me, if he should be taken from me. He replied, ‘I have nothing particular to say: The Lord will open all before thee. I said, ‘Have you any conviction that God is about to take you?” He said, ‘No, not in particular. Only I always see death so inexpressibly near, that we both seem to stand on the verge of etermity.’ While he slept a little, I besought the Lord, if it was his good pleasure, to spare him to me a little longer. But my prayer seemed to have no wings; and I could not help mingling continually therewith, ‘Lord, give me perfect resignation l’ This uncertainty made me tremble, lest God was going to put into my hands the bitter cup with which he lately threatened my husband. Some weeks before, I myself was ill of a fever, and not without danger. My husband then felt the whole parting scene, and struggled for perfect resignation. He said, “O Polly, shall I ever see the day when thou must be carried out to bury?

But now the sun of my earthly joys is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God. When I was asking the Lord, if he pleased, to spare him to me a little longer, the following promise was impressed on my mind: ‘Where I am, there shall my servants be, that they may behold my glory.” Lord, hasten the time !” 18. There is little need of adding any farther character of this man of God to the foregoing account, given by one who wrote out of the fulness of her heart. I would only observe, that for many years I despaired of finding any inhabitant of Great Britain, that could stand in any degree of comparison with Gregory Lopez, or Monsieur de Renty. But let any impartial person judge if Mr. Fletcher was at all inferior to them. Did he not experience as deep communion with God, and as high a measure of inward holiness, as was experienced by either one or the other of those burning and shining lights? And it is certain, his outward light shone before men with full as bright a lustre as theirs. But if any would draw a parallel between them, there are two circumstances which should be well observed. One is, we are not assured that the writers of their lives did not extenuate, if not suppress, their faults. And some faults we are assured there were; namely, some touches of superstition, and some of idolatry, as the worship of images, angels, and saints; the Virgin Mary in particular. But I have not suppressed, or even extenuated, anything in Mr. Fletcher's life. Indeed, I know nothing that needed to be extenuated, much less to be suppressed. A second circumstance is, that the writers of their lives could not have so full a knowledge of them as I, and much more Mrs. Fletcher, had; being eye and ear witnesses of his whole conduct. Consequently, we knew that his life was not sullied with any taint of idolatry or superstition. I was intimately acquainted with him for thirty years. I conversed with him morning, moon, and night, without the least reserve, during a journey of many hundred miles; and in all that time I never heard him speak an improper word, or saw him do an improper action.

or do we lessen the number of those that hear the pure word of God? Are then the hearers thereof (whether read or preached) fewer than they were in times past? Are the usual places of pub lic worship less frequented by means of our preaching? Wheresoever our lot has been cast for any time, are the churches emptier than they were before? Surely, none that has any regard left either for truth or modesty will say that in this point we are enemies to, or destroyers of, the Church. The Third thing requisite (if not to the being, at least) to the well-being of a Church, is the due administration of the sacraments, particularly that of the Lord’s supper. And are we, in this respect, underminers or destroyers of the Church? Do we, either by our example or advice, draw men away from the Lord’s table? Where we have laboured most, are there the fewest communicants? How does the fact stand in London, Bristol, Newcastle? Othat you would no longer shut your eyes against the broad light which encompasses you on every side 79. I believe you are sensible, by this time, not only how weak this objection is, but likewise how easy it would be terribly to retort every branch of it upon most of those that make it; whether we speak of true living faith, of preaching the pure word of God, or of the due administration of the sacraments, both of baptism and the Lord’s supper. But I spare you. It sufficeth that our God knoweth, and will make manifest in that day, whether it be by reason of us or you that “men abhor the offering of the Lord.” 80. Others object that we do not observe the laws of the Church, and thereby undermine it. What laws? the Rubrics or Canons? In every parish where I have been Curate yet, I have observed the Rubrics with a scrupulous exactness, not for wrath, but for conscience’ sake. And this, so far as belongs to an unbeneficed Minister, or to a private member of the Church, I do now. I will just mention a few of them, and leave you to consider which of us has observed, or does observe, them most.

I will just mention a few of them, and leave you to consider which of us has observed, or does observe, them most. (1) Days of fasting or abstinence to be observed: The forty days of Lent; The Ember days at the four seasons; The three Rogation days; All Fridays in the year, except Christmas-day. (2.) “So many as intend to be partakers of the holy com munion shall signify their names to the Curate, at least some time the day before: “And if any of these be an open and notorious evil liver, the Curate shall advertise him, that in anywise he presume not to come to the Lord’s table, until he hath openly declared himself to have truly repented. (3.) “Then (after the Nicene Creed) the Curate shall declare unto the people what holidays or fasting-days are in the week following to be observed. (4) “The Minister shall first receive the communion in both kinds himself, and then proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, if any be present, and after that, to the people. (5.) “In cathedral and collegiate churches, and colleges, where there are many Priests and Deacons, they shall all receive the communion with the Priest every Sunday at the least. (6.) “The children to be baptized must be ready at the font immediately after the last Lesson. (7.) “The Curates of every parish shall warn the people, that without great necessity they procure not their children to be baptized at home in their houses. (8.) “The Curate of every parish shall diligently upon Sun days and holidays, after the Second Lesson at Evening Prayer, openly in the church, instruct and examine so many children as he shall think convenient, in some part of the Catechism. (9.)“Whensoever the Bishop shall give notice for children to be brought unto him for their confirmation, the Curate of every parish shall either bring or send in writing, with his hand subscribed thereunto, the names of all such persons within his parish, as he shall think fit to be presented to the Bishop.” 81. Now, the question is not whether these Rubrics ought to be observed, (you take this for granted in making the objec tion,) but whether in fact they have been observed by you, or me, most.

And be thou a faithful dispenser of the word of God, and of his holy sacraments, in the name of the Father, and of the Son, and of the Holy Ghost.” You proceed: “In the same Journal he declares, that he looks upon all the world as his parish, and explains his mean ing as follows: ‘In whatever part of it I am, I judge it meet, right, and my bounden duty, to declare, unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God hath called me to;’” namely, “by the laying on of the hands of the presbytery,” which directs me how to obey that general command, “While we have time, let us do good unto all men.” 10. You object farther, “that the Methodists do not observe the Rubric before the Communion Service; which directs, so many as desire to partake of the holy communion, to signify their names to the Curate the day before.” What Curate desires they should? Whenever any Minister will give but one week's notice of this, I undertake, all that have any relation to me shall signify their names within the time appointed. You object also, that they break through the twenty-eighth Canon, which requires, “That if strangers come often to any church from other parishes, they should be remitted to their own churches, there to receive the communion with their neighbours.” But what, if there be no communion there? Then this Canon does not touch the case; nor does any one break it, by coming to another church purely because there is no commu nion at his own. As to your next advice, “To have a greater regard to the rules and orders of the Church,” I cannot; for I now regard them next to the word of God. And as to your last, “To renounce communion with the Church,” I dare not. Nay, but let them thrust us out. We will not leave the ship; if you cast us out of it, then our Lord will take us up. 11. To the same head may be referred the objection some time urged, by a friendly and candid man, viz., “That it was unlawful to use extemporary prayer, because there was a Canon against it.” It was not quite clear to me, that the Canon he cited was against extemporary prayer.

And “as they did not like to retain God in their know ledge,” so they had small regard to the ordinances of God: “Even from the days of your fathers,” saith God by his Pro phets, “ye are gone away from mine ordinances, and have not kept them.” (Mal. iii. 7.) “Ye have said, It is vain to serve God; and what profit is it that we have kept his ordinances?” (Verse 14.) “Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel: Thou hast not brought me thy burnt-offerings, neither hast thou honoured mewith thy sacrifices.” (Isaiah xliii. 22, 23.) And so the Prophet himself confesses: “Thou meetest those that remember thee in thy ways;--but there is none that calleth upon thy name, that stirreth up himself to take hold of thee.” (Isaiah lxiv. 5, 7.) 5. But they called upon his name by vain oaths, by perjury and blasphemy. So Jeremiah: “Because of swearing the land mourneth.” (xxiii. 10.) “And though they say, The Lord liveth, surely they swear falsely.” (v. 2.) So Hosea: “They have spoken words, swearing falsely in making a covenant.” So Ezekiel: “They say, The Lord seeth us not, the Lord hath for saken the earth.” So Isaiah: “Their tongue and their doings are against the Lord, to provoke the eyes of his glory.” (iii. 8.) “They say, Let him make speed and hasten his work, that we may see it; and let the counsel of the Holy One draw nigh and come, that we may know it.” (v. 19.) And so Malachi: “Ye have wearied the Lord with your words; ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?” (ii. 17.) 6. And as they “despised his holy things,” so they “pro faned his Sabbaths.” (Ezekiel xxii. 8.) Yea, when God sent unto them, saying, “Take heed unto yourselves, and bear no burden on the Sabbath-day, neither do ye any work, but hallow ye the Sabbath-day, as I commanded your fathers:-- Yet they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.” (Jer xvii.

8.) Yea, when God sent unto them, saying, “Take heed unto yourselves, and bear no burden on the Sabbath-day, neither do ye any work, but hallow ye the Sabbath-day, as I commanded your fathers:-- Yet they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.” (Jer xvii. 21-23.) Neither did they honour their parents, or those whom God, from time to time, appointed to be rulers over them: “In thee” (in Jerusalem, saith the Prophet) “they have set light by father and mother.” (Ezekiel xxii. 7.) And from the very day when God brought them up out of the land of Egypt, their mur murings, chiding, rebellion, and disobedience, against those whom he had chosen to go before them, make the most considerable part of their history. So that had not Moses “stood in the gap,” he had even then destroyed them from the face of the earth. 7. How much more did they afterwards provoke God, by drunkenness, sloth, and luxury ! “They have erred through wine,” saith the Prophet Isaiah, “ and through strong drink they are out of the way: ” (xxviii. 7 :) Which occasioned those vehement and repeated warnings against that reigning sin: “Woe to the drunkards of Ephraim, them that are overcome with wine!” (Verse 1.) “The drunkards of Ephraim shall be trodden under foot.” (Verse 3.) “Woe unto them that rise up early that they may follow strong drink; that continue until night, till wine inflame them !--But they regard not the work of the Lord, neither consider the operation of his hands.” (v. 11, 12.) “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink l’’ (Verse 22.) “Woe to them that are at ease in Zion; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music; that drink wine in bowls, and anoint themselves with the chief ointments: But they are not grieved for the affliction of Joseph.” (Amos vi.

11, 12.) “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink l’’ (Verse 22.) “Woe to them that are at ease in Zion; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music; that drink wine in bowls, and anoint themselves with the chief ointments: But they are not grieved for the affliction of Joseph.” (Amos vi. 1, 4-6.) “Behold,” saith Ezekiel to Jerusalem, “this was the iniquity of thy sister Sodom, fulness of bread and abundance of idle ness was in her and in her daughters.” (xvi. 49.) 8. From sloth and fulness of bread, lewdness naturally fol lowed. It was even while Moses was with them, that “the people begantocommit whoredom with the daughters of Moab.” Yea, of the daughters of Zion Isaiah complains: “They walk with stretched-forth necks and wanton eyes.” (iii. 16.) And of his people in general God complains by Jeremiah: “When I had fed them to the full, they assembled themselves by troops in the harlots’ houses. They were as fed horses in the morning: Every one neighed after his neighbour's wife.” (v. 7, 8.) “They be all adulterers, an assembly of treacherous men.” (ix. 2.) “The land is full of adulterers.” (xxiii. 10.) Yea, and some of them were given up to unnatural lusts: Thus we read: “The men of Gibeah beset the house,” wherein the stranger was, “and beat at the door, and spake to the mas ter of the house, saying, Bring forth the man that came into thine house, that we may know him.” (Judges xix. 22.) “And there were also,” long after, “Sodomites in the land,” in the days of Rehoboam, and of the following kings: “The very show of whose countenance witnessed against them, and they declared their sin as Sodom, they hid it not.” (Isaiah iii. 9.) 9. This was accompanied with injustice in all its forms. Thus all the Prophets testify against them: “The Lord looked for judgment, but behold oppression; for righteousness, but behold a cry.” (Isaiah v.

14) “They return, but not to the Most High; they are like a deceitful bow.” (Verse 16.) “They did but flatter him with their mouth, and dissemble with him in their tongue.” (Psalm lxxviii. 36.) So that herein they only “profaned the holiness of the Lord.” “And this have yedone again,” saith Malachi, “covering the altar of the Lord with tears, with weeping, and with crying out, inso much that he regardeth not the offering any more.” (ii. 11, 13.) 13. This God continually declared to those formal worship pers, that their outside religion was but vain: “To what purpose is the multitude of your sacrifices, saith the Lord? I am full of the burnt-offerings of rams, and I delight not in the blood of bullocks, or of lambs, or of he-goats. Bring no more vain obla tions: Incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.--When you spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear.” (Isaiah i. 11, 13, 15.) “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck.” (lxvi. 3.) “When they fast, I will not hear their cry; and when they offer an oblation, I will not accept.” (Jer. xiv. 12.) “Go ye, serve your idols, if ye will not hearken unto me; but pollute ye my holy name no more with your gifts.” (Ezekiel xx. 39.) 14. Yet all this time were they utterly careless and secure; nay, confident of being in the favour of God: They were at ease; they “put far away the evil day.” (Amos vi. 1, 3.) Even when God had “poured his anger upon Israel, it set him on fire round about, yet he knew it not; it burned him, yet he laid it not to heart.” (Isaiah xlii. 25.) “A deceived heart had turned him aside, that he could not say, Is there not a lie in my right hand?” (xliv. 20.) So far from it, that at this very time they said, “We are innocent, we have not sinned.” (Jer. ii. 35, 37.) “We are wise, and the law of the Lord is with us.” (viii.

35, 37.) “We are wise, and the law of the Lord is with us.” (viii. 8.) “The temple of the Lord, the temple of the Lord, are we.” (vii. 4.) 15. Thus it was that they hardened themselves in their wick edness: “They are impudent children,” saith God, “and stiff hearted.” (Ezekiel ii. 4.) “Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush.” (Jer. vi. 15.) “I have spread out my hand all the day to a rebellious people, that provoketh me to anger continually to my face.” (Isai. lxv. 2, 3.) “They will not hearken unto me, saith the Lord; for all the house of Israel are impudent and hard-hearted.” (Ezekiel iii. 7.) “Since the day that their fathers came forth out of the land of Egypt unto this day, I have sent unto them all my servants the Prophets, rising up early and sending them: Yet they hearkened not unto me, nor inclined their ear, but hardened their neck; they did worse than their fathers.” (Jer. vii. 25, 26.) They were equally hardened against mercies and judgments: When He “gave them rain, both the former and the latter in his season;” when “He reserved unto them the appointed weeks of the harvest,” filling their hearts with food and glad ness, still none of this “revolting and rebellious people said, Let us now fear the Lord our God; ” (Jer. v. 23, 24;) nor yet did “they turn unto him when he smote them.” (Isaiah ix. 13.) “In that day did the Lord call to weeping and to mourning: And behold joy and gladness, eating flesh and drinking wine; let us eat and drink, for to-morrow we shall die.” (Isaiah xxii. 12, 13.) Although “he consumed them, yet they refused to receive instruction; thcy made their faces harder than a rock.-- Nonerepented him, but everyone turned to his course, as a horse rusheth into the battle.” (Jer. v. 3; viii. 6.) “I have given you want of bread in all your places, yet have ye not returned unto me, saith the Lord. I have also withholden the rain from you when there were yet three months unto the harvest. I have smitten you with blasting and mildew : Your gardens and your vineyards, the palmer worm devoured.

They all look to their own way, every one for his gain, from his quarter.” (lvi. 10, 11.) Little better were those of whom the Prophets that followed have left us so dreadful an account: “Both Prophet and Priest are profane; yea, in my house have I found their wickedness, saith the Lord. And from the Prophets of Jeru salem is profaneness gone forth into all the land.” (Jer. xxiii. 11, 15) “Her Priests have violated my law, and have pro faned my holy things: They have put no difference between the holy and the profane, and I am profaned among them.” (Ezekiel xxii. 26.) “If I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of Hosts unto you, O Priests, that despise my name!” (Malachii. 6) Yea, some of them were fallen into the grossest sins: “The company of Priests,” saith Hosea, “commit lewdness: There is the whoredom of Ephraim, Israel is defiled.” (vi. 9, 10.) “I have seen also in the Prophets of Jerusalem,” saith God by Jeremiah, “an horrible thing: They commit adultery, and walk in lies.” (xxiii. 14.) 18. And those who were clear of this, were deeply covetous; “Who is there among you that would shut the doors for nought? Neither do ye kindle fire on my altar for nought. have no pleasure in you, saith the Lord of Hosts.” (Malachi i. 10.) “The Priests of Zion teach for hire, and the Prophets thereof divine for money. Yet will they lean upon the Lord, and say, Is not the Lord among us?” (Micah iii. 11.) “Thus saith the Lord, The Prophets bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.” (iii. 5.) Therefore, “the word of the Lord came unto Ezekiel, saying, Prophesy against the shep herds of Israel, and say, Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool; but ye feed not the flock.

Were Edward III. or IIenry V. to come among us now, what would they think of the change in their people? Would they applaud the elegant variety at the old Baron’s table? or the costly delicacy of his furniture and apparel ? Would they listen to these instruments of music, or find pleasure in those diversions? Would they rejoice to see the Nobles and Gentry of the land lying “at ease, stretch ing themselves on beds” of down? too delicate to use their own limbs, even in the streets of the city; to bear the touch of the people, the blowing of the wind, or the shining of the sun O how would their hearts burn within them | What indigna tion, sorrow, shame must they feel, to see the ancient hardiness lost, the British temperance, patience, and scorn of superflu ities, the rough, indefatigable industry, exchanged for softness, “idleness, and fulness of bread!” Well for them, that they were gathered unto their fathers before this exchange was made! 19. To prove at large, that the luxury and sensuality, the sloth and indolence, the softness and idleness, the effeminacy and false delicacy of our nation are without a parallel, would be but lost labour. I fear, we may say, the lewdness too; for if the Jews, as the Prophet speaks, “assembled themselves by troops in the harlots’ houses,” so do the English, and much more abundantly. Indeed, where is male chastity to be found? among the Nobility, among the Gentry, among the tradesmen, or among the common people of England? How few lay any claim to it at all ! How few desire so much as the reputation of it ! Would you yourself account it an honour or a reproach, to be ranked among those of whom it is said, “These are they which are not defiled with women: For they are virgins?” And how numerous are they now, even among such as are accounted men of honour and probity, “who are as fed horses, everyone neighing after his neighbour's wife!” But as if this were not enough, is not the sin of Sodom, too, more common among us than ever it was in Jerusalem?

Do you put an effectual difference between them, even in the most solemn office of our religion? At the table of the Lord, do you take care to “separate the precious from the vile?” to “receive all those who ” (as you may rea sonably believe) “draw near with penitent hearts and lively faith,” and utterly to reject those who testify against them selves, that they are without hope and without God in the world? Nay, who dares repel one of the greatest men in his parish from the Lord’s table; even though he be a drunkard or a common swearer; yea, though he openly deny the Lord that bought him? Mr. Stonehouse did this once. But what was the event? The gentleman brought an action against him, for the terror of all such insolent fellows in succeeding times. 33. O my brethren, is it not for want of your making this difference, as well as for many other abominations, that, with regard to some among us, (how many God knoweth,) that scripture is now also fulfilled: “His watchmen are blind, they are ignorant, they are shepherds that cannot understand:-- The Lord hath poured out upon them the spirit of deep sleep, and hath closed their eyes; the Prophets and the Seers hath he covered: and the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot; for it is sealed?” If you ask, what those other abominations are; I will speak in love, and in the spirit of meekness. There are found among us covetous men, men who “mind earthly things,” who “seek themselves,” and not Christ crucified, who “love the world, and the things of the world; ” men in whom these words are still fulfilled: “Who is there among you that would shut the door for nought? Neither do ye kindle fire on my altar for nought.

They prophesy lies in my name, saith the Lord. They say unto them that despise me, Ye shall have peace; and unto them that walk after the imagi nation of their own heart, No evil shall come upon you.” How great will your damnation be, who destroy souls, instead of saving them ! Where will you appear, or how will you stand, “in that great and terrible day of the Lord?” How will ye lift up your head, when the Lord “descends from heaven in flaming fire, to take vengeance on his adversaries;” more especially on those who have so betrayed his cause, and done Satan’s work under the banner of Christ? With what voice wilt thou say, “Behold me, Lord, and the sheep whom thou hadst given me, whom I gave to the devil, and told them they were in the way to heaven, till they dropped into hell!” Were they not just such shepherds of souls as you are, con cerning whom God spake by Jeremiah,-‘‘Many Pastors have destroyed my vineyard; they have trodden my portion under foot; they have made my pleasant portion a desolate wilder mess?” by Ezekiel,--“There is a conspiracy of her Prophets; like a roaring lion ravening the prey, they have devoured souls?” and by Zechariah,-“Thus saith the Lord, Feed the flock of the slaughter, whose possessors slay them, and hold themselves not guilty; and they that sell them say, Blessed be the Lord, for I am rich; and their own shepherds pity them not?” 37. Is not this the real ground, the principal reason, of the present contempt of the Clergy? And long since was it assigned as such by Him who cannot lie. The same men of old, who “made the Lord’s people to transgress,” thereby “made themselves vile.” They were despised, both as the natural effect, and the judicial punishment, of their wickedness.

If there fore the coming of the Messiah was hindered by the sins of your forefathers, then, by the same rule, your continuance therein will hinder his coming to the end of the world. “Brethren, my heart's desire and prayer to God” is, that he would “gather the outcasts of Israel.” And I doubt not, but, when the fulness of the Gentiles is come in, then “all Israel shall be saved.” But, mean time, is there not great cause that ye should say with Daniel, “O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day, to the men of Judah, and unto all Israel. O Lord, we have sinned, we have rebelled against thee, neither have we obeyed the voice of the Lord our God. Yet, O our God, incline thine ear, and hear; open thine eyes, and behold our desolations; for we do not present oursupplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear! O Lord, forgive 1 O Lord, hearken and do ! Defer not, for thine own sake; for thy city and thy people that are called by thy name.” 15. I cannot conclude without addressing myself to you also, who donot admit either the Jewish or Christian Revelation. But still you desire to be happy. You own the essential difference between vice and virtue; and acknowledge, (as did all the wiser Greeks and Romans) that vice cannot consist with happiness. You allow likewise that gratitude and benevolence, self-know ledge and modesty, mildness, temperance, patience, and genero sity, are justly numbered among virtues; and that ingratitude and malice, envy and ill-nature, pride, insolence, and vanity, gluttony and luxury, covetousness and discontent, are vices of the highest kind. Now, let us calmly inquire how far your life is consistent with your principles. You seek happiness. But you find it not. You come no nearer it with all your labours. You are not happier than you was a year ago. Nay, I doubt you are more unhappy. Why is this, but because you look for happiness there, where you own it cannot be found? Indeed, what is there on earth which can long satisfy a man of understanding? His soul is too large for the world he lives in. He wants more room.

The whole expense of medicines during this time, was nearly forty pounds. We continued this ever since, and, by the blessing of God, with more and more success. XIII. 1. But I had for some years observed many who, although not sick, were not able to provide for themselves, and had none who took care to provide for them: These were chiefly feeble, aged widows. I consulted with the Stewards, how they might be relieved. They all agreed, if we could keep them in one house, it would not only be far less expensive to us, but also far more comfortable for them. Indeed we had no money to begin; but we believed He would provide “who defendeth the cause of the widow:” So we took a lease of two little houses near; we fitted them up, so as to be warm and clean. We took in as many widows as we had room for, and provided them with things needful for the body; toward the expense of which I set aside, first, the weekly contributions of the bands, and then all that was collected at the Lord’s Supper. It is true, this does not suffice: So that we are considerably in debt, on this account also. But we are persuaded, it will not always be so; seeing “the earth is the Lord's, and the fulness thereof.” 2. In this (commonly called The Poor House) we have now nine widows, one blind woman, two poor children, two upper servants, a maid and a man. I might add, four or five Preachers; for I myself, as well as the other Preachers who are in town, diet with the poor, on the same food, and at the same table; and we rejoice herein, as a comfortable earnest of our eating bread together in our Father's kingdom. 3. I have blessed God for this house ever since it began; but lately much more than ever. I honour these widows; for they “are widows indeed.” So that it is not in vain, that, without any design of so doing, we have copied after another of the insti tutions of the Apostolic age. I can now say to all the world, “Come and see how these Christians love one another !”* XIV. 1. Another thing which had given me frequent con * This has been since dropped for want of support. >~. c.

I have declared them on hat head again and again; particularly in the sermon on “Christian Perfection.” 3. Into this fallacy you plunge from the beginning to the end of what you speak on my third error, (so you term it,) relating to the Lord’s supper; confuting, as mine, notions which I know not. (Pages 56, 57.) I cannot think any farther answer is needful here, than the bare recital of my own words:-- “Friday, June 27. I preached on, “Do this in remembrance of me.’ “It has been diligently taught among us, that none but those who are converted, who ‘have received the Holy Ghost,’ who are believers in the full sense, ought to communicate. “But experience shows the gross falsehood of that assertion, that the Lord's supper is not a converting ordinance. Ye are witnesses: For many now present know, the very beginning of your conversion to God (perhaps in some the first deep convic tion) was wrought at the Lord's supper. Now, one single instance of this kind overthrows that whole assertion. “The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet received the Holy Ghost, who, in the full sense of the word, were not believers, to do this in remembrance of him. Here the pre cept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable. “Sat. 28.--I showed at large, (1.) That the Lord’s supper was ordained by God to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. (2.) That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God. (3.) That, inasmuch as we come to his table, not to give him anything, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give.

But you have more proof yet: “The Grand Jury in Georgia found, that you had called yourself Ordinary of Savan nah. Nor was this fact contradicted even by those of the Jury who, you say, wrote in your favour: So that it appears, you have long had an inclination to be independent and uncontrolled.” This argument ought to be good; for it is far fetched. The plain case was this: That Grand Jury did assert, that, in Mr. Causton’s hearing, I had called myself Ordinary of Savannah. The minority of the Jury, in their letter to the Trustees, refuted the other allegations particularly; but thought this so idle an one, that they did not deign to give it any farther reply, than, “As to the eighth bill we are in doubt, as not well know ing the meaning of the word Ordinary.” See Wol. I. p. 59. You add, “I appeal to any reasonable man, whether you have not acted as an Ordinary, nay, a Bishop, in Kingswood.” If you mean, in “declaring those disorderly members were no longer of that society;” I admit your appeal, whether I therein acted as a Bishop, or as any Steward of a society may. “Nay, you have gone far beyond the generality of the Dissenters them selves; who do not commit the power of excommunication, and appointing to preach,” (that is anotherquestion,) “to the hands of any private Minister.” The power of excommunication. True; but this was not excommunication, but a quite different thing. How far, in what circumstances, and in what sense, I have “appointed men to preach,” I have explained at large in the Third Part of the “Farther Appeal.” But I wait for farther light; and am ready to consider, as I am able, whatever shall be replied to what is there advanced. 444 PRINCIPLES OF A METhiODIST 8. Your general conclusion is, “Whatever your pretences or professions may be, you can be looked upon by serious and impartial persons, not as a member, much less a Minister, of the Church of England, but as no other than an enemy to her constitution, worship, and doctrine, raising divisions and dis turbances in her communion.” (Ibid. p. 76.) “And yet you say, ‘I cannot have greater regard to her rules.” “I dare not renounce communion with her.’” (Ibid. p. 15.) I do say so still.

that they do not spring from the heart? Suppose these were “exalted degrees of strictness,” is your Lordship absolutely assured that we practise them only “to make our way into weak minds and fickle heads?” Where is the proof that these “pretences to greater sanctity,” (as your Lordship is pleased to phrase them,) are mere pretences, and have nothing of reality or sincerity in them? My Lord, this is an accusation of the highest nature. If we are guilty, we are not so much as moral Heathens. We are monsters, not only unworthy of the Christian name, but unfit for human society. It tears up all pretences to the love of God and man; to justice, mercy, or truth. But how is it proved? Or does your Lordship read the heart, and so pass sentence with out any proof at all? O my Lord, ought an accusation of the lowest kind to be thus received, even against the lowest of the people? How much less can this be reconciled with the apos tolical advice to the Bishop of Ephesus: “Against a Presbyter receive not an accusation, but before two or three witnesses;” and those face to face. When it is thus proved, “them that sin, rebuke before all.” Your Lordship doubtless remembers * I continued this about two years. the words that follow : (How worthy to be written in your heart!) “I charge thee, before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.” (1 Timothy v. 19-21.) IV. 16. “They mislead the people into an opinion of the high merit of punctual attendances on their performances, to the neglect of the business of their stations.” (Ibid. p. 26.) My Lord, this is not so. You yourself, in this very Charge, have cleared us from one part of this accusation. You have borne us witness, (ibid. p.

18. Your Lordship seems in some measure sensible of this, when you very gently condemn their opinion, who think the Methodists “might better be disregarded and despised, than taken notice of and opposed, if it were not for the disturbance they give to the parochial Ministers, and their unwarrantable endeavours to seduce the people from their lawful Pastors.” (Charge, p. 22.) The same complaint with which your Lord ship opened your Charge: “They give shameful disturbances to the parochial Clergy; they annoy the established ministry, using very unwarrantable methods, first, to prejudice their people against them, and then to seduce their flocks from them.” (Ibid. page 4.) Whether we seduce them or no, (which will be presently con sidered,) I am sorry your Lordship should give any countenance to that low, senseless, and now generally exploded slander, that we do it for a maintenance. This your Lordship insinuates, by applying to us those words of Bishop Sanderson: “And all this to serve their own belly, to make a prey of the poor deluded proselytes; for by this means the people fall unto them, and thereout suck they no small advantage.” (Ibid. p. 15.) Your Lordship cannot but know, that my Fellowship, and my bro ther's Studentship, afford us more than sufficient for life and godliness; especially for that manner of life which we choose, whether out of ostentation or in sincerity. 19. But do we willingly “annoy the established ministry,” or “give disturbance to the parochial Clergy?” My Lord, we do not. We trust, herein, to have a conscience void of offence. Nor do we designedly “prejudice their people against them.” In this also our heart condemneth us not. But you “seduce their flocks from them.” No, not even from those who feed themselves, not the flock. All who hear us, attend the service of the Church, at least as much as they did before. And for this very thing are we reproached as bigots to the Church by those of most other denominations. Give me leave, my Lord, to say, you have mistook and mis represented this whole affair from the top to the bottom. And I am the more concerned to take notice of this, because so many have fallen into the same mistake.

wo RKs O F #. V O L U M E Letters and Essays G r and R a pids C-6 Michig an This edition of the complete and unabridged THE WoRks of John Wesley is reproduced by the photo offset process from the authorized edition published by the Wesleyan Conference Office in London, England, in 1872. Lithographed in the United States of America * * y = 3 //72 a. C 0 NTENTS I. ge. Page. A Letter to the Author of “The Enthusiasm of Method tsts and Papists Compared ” . . . . . . . . . . . . . . . . . . l A Second Letter to Ditto. . . . . . . . . . . . . . . . . . . . . . . . . . 15. Second Letter to the Lord Bishop of Exete. . . . . . . . . 61 A Letter to the Rev. Mr. Baily, of Cork . . . . . . . . . . . . 65 A Letter to the Rev. Mr. Potter. . . . . . . . . . . . . . . . . . . 89. A Letter to the Rev. Mr. Downes .........* - - - - - - - - 96 A Letter to the Rev. Dr. Horne . . . . . . . . . . . . . . . . . . . . 110 A Letter to the Right Rev. the Lord Bishop of Gloucester 117 A Short Address to the Inhabitants of Ireland . . . . . . . . 173 A Letter to the Rev. Mr. Fleury. . . . . . . . . . . . . . . . . . . . 179 The Doctrine of Original Sin, according to Scripture, Reason, and Experience . . . . . . . . . . . . . . . . . . . . PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19] Th E PAST AND PRESENT STATE OF MANKIND. . . . . . 196 ThE SCRIPTURAL METHOD OF ACCOUNTING FOR TH1S, DEFENDED . . .

. . . . . . . . . 509 A Specimen of the Divinity and Philosophy of the highly-illuminated Jacob Behmen . . . . . . . . . . . . . . 514 Agedum / Pauca accipe contra."--HoR. SIR 1. In your late pamphlets you have undertaken to prove, that Mr. Whitefield and I are gross enthusiasts; and that our “whole conduct is but a counterpart of the most wild fana ticisms of the most abominable communion in its most corrupt ages.” (Preface, p. 3.) You endeavour to support this charge against us by quota tions from our own writings, compared with quotations from celebrated writers of the Romish communion. 2. It lies upon me to answer for one. But I must not burden you with too long an answer; lest, “for want either of leisure or inclination,” (ibid. p. 5) you should not give this, any more than my other tracts, a reading. In order therefore to spare both you and myself, I shall consider only your First Part; and that as briefly as possible. Accordingly, I shall not meddle with your other quotations; but, leaving them to whom they may concern, shall only examine whether those you have made from my writings prove the charge of enthu Slasm Or InC. This I conceive will be abundantly sufficient to decide the question between you and me. If these do prove the charge, I am cast; if they do not, if they are the words of truth and soberness, it will be an objection of no real weight against sentiments just in themselves, though they should also be found in the writings of Papists; yea, of Mahometans or Pagans. * Thus translated by Boscawen : “Now hear what briefly I reply.”-EDIT. 3. Let the eight pages you borrow stand as they are. I pre sume they will do neither good nor harm. In the tenth you say, “The Methodists act on the same plan with the Papists; not, perhaps, from compact and design; but a similar con figuration and texture of brain, or the fumes of imagination, producing similar effects.

Hence your relapses were frequent, and your heart was hardened more and more: And yet all this time you was sincerely striving against sin; you could say, without hypocrisy, “The thing which I do, I allow not; the evil which I would not, that I do. To will is even now present with me; but how to perform that which is good I find not.” But the Jesuits, you think, “could scarce have granted sal vation upon easier terms. Have no fear, ye Methodists.” Sir, I do not grant salvation, as you call it, upon so easy terms. I believe a man in this state is in a state of damnation. “Have no fear !” say you? Yea, but those who are thus “under the law” are in fear all the day long. “Was there ever so pleasing a scheme?” Pleasing with a vengeance As pleasing as to be in the belly of hell. So totally do you mistake the whole matter, not knowing what you speak, nor whereof you affirm. You are, indeed, somewhat pitiable in speaking wrong on this head, because you do it in ignorance. But this plea cannot be allowed when you gravely advance that trite, threadbare objec tion concerning the Lord’s supper, without taking any notice that I have answered it again and again, both to Mr. Church and to the late Lord Bishop of London. 41. Your Thirteenth proof is this: “Mr. Wesley has taught as that infirmities are no sins.” Sir, you have taught me to wonder at nothing you assert; else I should wonder at this.

If God has actually used us therein, if his work hath in fact prospered in our hands, then he hath called or sent us to do this. Ientreat reasonable men to weigh this thoroughly, whether the fact does not plainly prove the call; whether He who thus enables us to save souls alive, does not commission us so to do; whether by giving us the power to pluck these brands out of the burning, He does not authorize us to exert it. O that it were possible for you to consider calmly, whether the success of the gospel of Jesus Christ, even as it is preached by us, the least of his servants, be not itself a miracle, never to be forgotten l one which cannot be denied, as being visible at this day, not in one, but an hundred places; one which cannot be accounted for by the ordinary course of any natural causes whatsoever; one which cannot be ascribed, with any colour of reason, to diabolical agency; and, lastly, one which will bear the infal lible test,--the trial of the written word.” (Second Letter to Dr. Church, Vol. VIII. pages 460-468.) “But ‘why do you talk of the success of the gospel in England, which was a Christian country before you was born?’ Was it indeed? Is it so at this day? I would explain myself a little on this head also. “And, (1.) None can deny that the people of England, in general, are called Christians. They are called so, a few only excepted, by others, as well as by themselves. But I presume no man will say, the name makes the thing; that men are Chris tians, barely because they are called so. It must be allowed, (2.) That the people of England, generally speaking, have been christened or baptized: But neither can we infer, “These were once baptized; therefore, they are Christians now.’ It is allowed, (3.) That many of those who were once baptized, and are called Christians to this day, hearthe word of God, attend public prayers, and partake of the Lord’s supper. But neither does this prove that they are Christians.

O yes: “The causes of war,” as the same writer observes, “are innumerable. Some of the chief are these: The ambition of Princes; or the corruption of their Ministers: Difference of opinion; as, whether flesh be bread, or bread be flesh; whether the juice of the grape be blood or wine; what is the best colour for a coat, whether black, white, or grey; and whether it should be long or short, whether narrow or wide. Nor are there any wars so furious as those occasioned by such difference of opinions. “Sometimes two Princes make a war to decide which of them shall dispossess a third of his dominions. Sometimes a war is commenced, because another Prince is too strong; sometimes, because he is too weak. Sometimes our neigh bours want the things which we have, or have the things which we want: So both fight, until they take ours, or we take theirs. It is a reason for invading a country, if the peo ple have been wasted by famine, destroyed by pestilence, or embroiled by faction; or to attack our nearest ally, if part of his land would make our dominions more round and compact. “Another cause of making war is this: A crew are driven by a storm they know not where; at length they make the land and go ashore; they are entertained with kindness. They give the country a new name; set up a stone or rotten plank for a memorial; murder a dozen of the natives, and bring away a couple by force. Here commences a new right of dominion : Ships are sent, and the natives driven out or de stroyed. And this is done to civilize and convert a barbarous and idolatrous people.” But, whatever be the cause, let us calmly and impartially consider the thing itself. Here are forty thousand men gathered together on this plain. What are they going to do? See, there are thirty or forty thousand more at a little dis tance. And these are going to shoot them through the head or body, to stab them, or split their skulls, and send most of their souls into everlasting fire, as fast as they possibly can. Why so? What harm have they done to them? O none at all ! They do not so much as know them.

It would prove God to be the author of all actual as well as original sin. For “it is the power of God, under certain laws and established rules,” which produces not only the foetus, but all the motion in the universe. It is his power which so violently expands the air, on the discharge of a pistol or cannon. It is the same which produces muscular motion, and the circulation of all the juices in man. But does he therefore produce adultery or murder? Is he the cause of those sinful motions? He is the cause of the motion; (as he is of the foetus;) of the sin, he is not. Do not say, “This is too fine a distinction.” Fine as it is, you must necessarily allow it: Otherwise, you make God the direct author of all the sin under heaven. To apply this more directly to the point: God does produce the foetus of man, as he does of trees; empowering the one and the other to propagate each after its kind; and a sinful man propagates, after his kind, another sinful man. Yet God pro duces, in the sense above mentioned, the man, but not the sin. 17. Their Sixth proposition is, “The fall brought upon mankind the loss of communion with God, his displeasure and curse; (Gen. iii. 8, 10, 24;) so as ‘we are by nature children of wrath,’ (Eph. ii. 2, 3) bond-slaves to Satan, and justly liable to all punishments, (2 Tim. ii. 26) in this world, and that which is to come. (Gen. ii. 17; Rom. vi. 23.)” In proof of the first clause of this proposition, they cite Gen. iii. 8, 10, 24. On this you observe: “Adam and Eve by their sin did forfeit communion with God. But God did not take the forfeiture.” (Page 147.) Surely he did, when “they were afraid, and hid themselves from his presence.” “But after ward they had frequent communion with him.” This does not prove they did not lose it before. “But their posterity did not. Abel had communion with him, and so had the Patriarchs and Prophets; and so have we at this day.

Charles Wesley The Cause And Cure Of Earthquakes First published in the year 1750. "O come hither, and behold the works of the Lord; what destruction he hath brought upon the earth!" Ps. 46:8. Of all the judgments which the righteous God inflicts on sinners here, the most dreadful and destructive is an earthquake. This he has lately brought on our part of the earth, and thereby alarmed our fears, and bid us "prepare to meet our God!" The shocks which have been felt in divers places, since that which made this city tremble, may convince us that the danger is not over, and ought to keep us still in awe; seeing "his anger is not turned away, but his band is stretched out still." (Isa. 10:4.) That I may fall in with the design of Providence at this awful crisis, I shall take occasion from the words of my text, I. To show that earthquakes are the works of the Lord, and He only bringeth this destruction upon the earth: II. Call you to behold the works of the Lord, in two or three terrible instances: And, III. Give you some directions suitable to the occasion. I. I am to show you that earthquakes are the works of the Lord, and He only bringeth this destruction upon the earth. Now, that God is himself the Author, and sin the moral cause, of earthquakes, (whatever the natural cause may be,) cannot be denied by any who believe the Scriptures; for these are they which testify of Him, that it is God" which removeth the mountains, and overturneth them in his anger; which shaketh the earth out of her place, and the pillars thereof tremble." (Job 9:5, 6.) "He looketh on the earth, and it trembleth he toucheth the hills, and they smoke." (Ps. 104:32.) "The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth." (Ps. 97:5.) "The mountains quake at him, and the hills melt. Who can stand before his indignation, and who can abide in the fierceness of his anger His fury is poured out like fire, and the rocks are thrown down by him." (Nahum 1:5, 6.)